ill! 


i 


, 


. 


(X 


Wl-NE-MA. 


WI-NE-M  A 


(THE   WOMAN-CHIEF.) 


AND 


HER    PEOPLE. 


BY  HON.  A^  BREACH  AM, 

EX-SUPERINTENDENT    OF    INDIAN    AFFAIRS  •"  CHAIRMAN    OP    THE    LATB    MODOO 

PEACE  COMMISSION;  AND  AUTHOR  OF  THE  " WIGWAM  AND  WAS-       -  t  i 
PATH,"  ETC.,  ETC. 


HARTFORD,  CONN.: 
AMERICAN   PUBLISHING  COMPANY. 

1876. 


COPYRIGHTED  BY 

A.    B.    MEACHAM, 
18T6. 


brary 


PREFACE. 


THIS  book  is  written  in  the  interest  of  justice  and 
humanity,  with  the  hope  that  its  perusal  may  have  a 
salutary  effect  upon  the  minds  of  its  readers,  and  enable 
them  to  better  understand  a  subject  involving  the  honor 
of  the  American  people,  by  one  saved  from  a  horrible 
death  under  the  scalping  knife.  It  is  written  with  the 
avowed  purpose  of  doing  honor  to  the  heroic  Wi-ne-mn, 
who  at  the  peril  of  her  life  sought  to  save  the  ill-fated 
Peace  Commission  to  the  Modoc  Indians  in  1873  ;  the 
woman  to  whom  the  waiter  is  indebted,  under  God,  for 
his  escape  from  death.  It  is  written  as  though  it  were 
given  as  evidence  before  a  tribunal  to  whom  the  writer 
\vas  responsible  as  a  witness  upon  the  stand.  Its  second 
object  is  to  redeem  a  promise  made  to  a  "  chained  lion" 
who  was  led  out  to  die  for  the  crimes  of  bad  men,  that 
the  "  other  side  of  the  Modoc  story  "  should  be  told.  Its 
further  aim  is  to  secure  a  more  just  and  humane  treatment 
of  the  remnants  of  the  original  owners  of  the  continent 
of  America.  With  this  distinct  and  avowed  understand 
ing  the  author  respectfully  offers  it  to  the  public,  chal 
lenging  impeachment  as  to  its  authenticity  or  correctness, 
declaring  his  personal  responsibility  for  ever}7  line  and 
every  page.  While  it  is  historic,  it  is  not  a  tabular  state 
ment  of  dry,  dull  facts  on  the  Indian  question,  but  rather 
a  narrative  of  exciting  events,  which  have  transpired 
within  the  past  few  j^ears,  to  many  of  which  the  writer 
has  been  an  eye-witness  and  participant. 

A.  B.  MEACHAM. 


CHAPTER  I. 

COVENANT  AND   PROMISE. 

The  Royal  Chief  in  Chains— Led  out  to  Die— No  Friends— The 
Parting    Promise — Triumphant  Power — Exulting  over  Help 
less  Weakness — Music  of  Galling  Chains— Consecrated  to  the 
"Work — Timid  Friends — Preparing  to  keep  the  Promise.     ...  7 
CHAPTER  II. 

WIDOW   AND   VICTIM. 

Savaeres  playing  Civilized  Games — Penitential  Tears — The  Quaker's 
Managing — Blood-stained  Warriors — What  Extermination  has 

Accomplished — What  has  been  Done 12 

CHAPTER  III. 

'  THE  BIRTH-PLACE  OF  HEROES. 

Klamath  Lake — The  Birth-place  of  Nan-ook-too-wa — The  stone 
Image — The  Footprints  of  God — Over  the  Falls — Paddling  for 
Life— Named  Wi-ne-ma— The  little  Woman-chief— Her  first 
Interview  with  a  White  Man — Her  resolution  to  become  Civil 
ized—Her  Boy-Lover— The  Separation 18 

CHAPTER  IV 

AMBITION  AND  LOVE. 

Love  at  First  Steht— Cupid's  Freaks— The  Fair  haired  Rival— Bro 
ken  Idols — The  Betrothal — Married  under  Indian  Law — The 
Mutual  Friend/— Transformation — Wild  life  becomes  Tame — 
The  first  Visit  to  Wi-nc-ma's  People— U-le-ta— The  Surprise— 

The  Lover's  Death— The  Race  with  a  Grizzly 24 

CHAPTER  V. 

PEACE-MAKING  SUCCESSFUL. 

Wi-ne-ma  among  the  Enemies — Treaty  between  Hostile  Tribes- 
Treaty  of  Modocs  with  the  Government— Breach  of  Promise  of 
Government-Agents — Wi-ne-ma  on  the  War-path — She  Com 
mands  a  Battle — A  City  Dandy  in  Wi-ne-ma' s  Cabin — Keeping 

Hotel — Arguing  the  case  with  a  Yankee.         31 

CHAPTER  VI. 

THE  EMANCIPATION   PROCLAMATION. 

First  Meeting  of  the  Author  with  Wi-ne-ma— In  Captain  Jack's 
Camp— Almost  aTragedy — Success  Owing  to  her  Wisdom — Her 
Advice  to  Captain  Jack 38 


CONTENTS.  V 

CHAPTER  VII. 

THE  FLAG    OP    TRUCE. 

Wi-ne-ma  as  a  Peace  maker — The  Flag  of  Truce — Organization  of 
the  Peace-Commission— Wine-ma  at  Fairchild'8 — Narrow  Es 
cape — Successful  in  making  the  Armistice — The  Captured 
Horses — Thte  broken  Pledge  of  Government — The  Author 
and  the  Warrior-Chief — Wit  mixed  with  {Sarcasm — The  new 

Law 43 

CHAPTER  VIII. 

THE   FATAL  COMPACT. 

Warning  Repeated — Strategy  Foiled — Evidence  of  Treachery — No 
Meeting  except  on  Even  Terms — Hope  of  Peace  gone — Turn- 
ing-Poiut— Dr.  Thomas's  faith  in  Prayer— Religious  Strategy 
of  the  Modocs— The  Compact  ending  in  Blood— The  Uuna- 
vailing  Protest— Great  Religious  Faith  of  Dr.  Thomas— Gen 
eral  Cauby  Underrates  Modoc  Courage— Wi-ne-ma' s  anxiety 
to  Avert  the  Bloody  Scene — Trying  Courage — En  route  to  the 
Trysting  Place— The  Modocs  in  Council— Captain  Jack's  Cour 
age — Allotment  of  Bloody  Work 51 

CHAPTER  IX. 

CARNIVAL  OF  BLOOD. 

The  Betrayal — Captain  Jack's  Hesitation — The  Demand  for  the 
Removal  of  the  Soldiers — Dr.  Thomas's  Last  Sermon — Hesita 
tion  of  the  Modoc  Chief— The  Tragedy  of  the  Lava  Beds- 
Successful  Strategy  of  Wi-ue-ma 57 

CHAPTER  X. 

THE    RESCUE. 

Wi-ne-ma's  narrow  Escape — Danger  on  Land  and  Water — Wi-ne-ma 
Defending  the  Mothers  of  the  Fifty-three,  Murdered  by  White 

Men— Threatened  Outbreak  Quelled 63 

CHAPTER  XI. 

BLENDING  BRAVE  BLOOD. 

Frank  Riddle— His  Career  as  a  Miner— Exciting  Experiences  with 
Grizzlies — His  Devotion  to  the  Indian  Race— Charka,  Son  of 
Wi-ne-ma  and  Frank— His  Courage  and  Ability— His  Indian 

Grandfather.     .    ,     , 68 

CHAPTER  XII. 

GOD'S  NOBLEMEN  PLANTING  AN  EMPIRE. 

An  Experiment — Captain  Applegate — His  Character — Wal-aiks-ski- 
dat — His  Character — Yum-nis-poe-tis — "  David  and  Jonathan." 
— Siletz  Reservation — Ol-hat-e — Wool-wy-he — "No  Reserva 
tion  Policy."  72 

CHAPTER  XIII. 

THE    OTHER  SIDE. 

Captain  Jack— His  first  Battle— Scar-Face  Charley,  begins  the 
War — The  Burning  Squaw — Vows  of  Vengeance — The  Quaker 
Escapes — Scar-Face  warning  his  Friends — Protects  Wi-ne-ma 

—Votes  for  Peace— His  Exploits 78 

CHAPTER  XIV. 

FEATS  OF   INDIAN  ARCHERY. 

The  Orphan  Frank  Marrying  his  Adopted  Mother— Frank's  Effort 


Tl  CONTENTS. 

to  Avert  War— Savages  Reading  the  Bible— Qunker  Jones  and 
the  Modocs— Shacknasty  Jim  in  New  York— His  Wonderful 

feat  of  Archery 86 

CHAPTER  XV. 

THE   MISSION. 

First  Entertainment — Newspaper  Comments — Crossing  the  Conti 
nent — Final  Organization — Indian  Frauds — Last  Appearance 
at  the  Cooper  Institute— The  Lost  Chief— The  Search— The 

Effect  on  the  Lost  Chiefs  People 93 

CHAPTER  XVI. 

SAGES  AND  SAVAGES. 

Wal-aiks-ski-dat  at  Philadelphia— Yum-nis-poe-tis'  Medicine  Speech 

—Author's  Reflections  in  Written  Words 103 

CHAPTER  XVIL 

THE  BIBLE  AND  TRADITION. 

First  Pair— The  Forbidden  Tree— The  Delude— The  Great  Peace- 
Maker — His  Miracles — His  Preaching — Key  to  Indian  Resist 
ance— Authenticity  of  Tradition 112 

CHAPTER  XVIII 

HOW  HEROES   ARE  MADE. 

The  Modoc's  Physical  Manhood — Early  Training — Hints  Useful  to 
Civilized  People — Incidental  Appeal  for  Justice — How  Heroes 
are  Made — Medicine-Men — How  Selected — Bringing  out  Ut-ti- 

na— His  Failure 134 

CHAPTER  XIX. 

SAVAGE  PRATERS  AND   CHRISTIAN  BULLETS. 

Fifty-Three  Red-Skinned  Spartans— Two  Hundred  Christian  Sol 
diers — The  Command  to  Surrender — Refusal— Savages  Praying 
to  the  God  of  the  Christian  Soldiers — The  Solemn  Covenant — 

Medicine-Man  of  the  Modocs--Answered  Prayers 147 

CHAPTER  XX. 

•WAITING  SPIRITS  OF   THE  DEAD. 

Death  of  Che-la-ka— Ceremony  of  Cremation— The  Waiting  Spirit 
waving  Farewell — Responsibility  of  Medicine-Men — Indian 
Sympathy  in  a  Dark  Hour — Picture  of  Border-Life— Summon 
ing  the  Witness 147 

CHAPTER  XXI. 

EXPENSIVE  EXPERIMENTS. 

The  Humane  Policy  on  Trial— The  Transformation— The  Cloud 
Rolled  Back— The  Three  Appeals— Result  of  Careless  Words— 

Who  is  to  Blame  for  the  Modoc  War? 153 

CHAPTER  XXII. 

CHURCH,   STATE,    AND    ARMY. 

What  has  been  Done— Building  False  Hopes— Results  of  one  Change 
—Who  is  Responsible  For  It— The  Proposition  to  Transfer  the 
Indians  to  the  Military  Department— Solicitude  of  Agents  and 

....  160 


CHAPTER  I. 

COVENANT  AND   PROMISE. 

THE  ROYAL  CHIEF  IN  CHAINS— LED  OUT  TO  DIE — NO  FRIENDS — 
THE  PARTING  PROMISE — TRIUMPHANT  POWER — EXULTING  OVER 
HELPLESS  WEAKNESS — MUSIC  OF  GALLING  CHAINS — BACK  TO  THE 
DUNGEON — ASSUMING  RESPONSIBILITY — CONSECRATED  TO  THE 
WORK — TIMID  FRIENDS — PREPARING  TO  KEEP  THE  PROMISE. 

"  LET  me  die  like  a  man  and  not  like  a  dog."  The 
speaker  was  a  man  of  thirty  years  of  age,  stout,  well- 
proportioned,  his  face  declaring  him  to  be  something 
more  than  a  common  man.  Every  motion  of  his 
limbs  rang  harsh  music  from  the  chains  upon  his  legs. 
"  the  world  says  you  have  spoken  for  your  race.  Let 
extermination  be  the  cry.  Now  speak  once  more  for 
your  race  and  let  the  world  hear  your  side  of  the 
story,"  replied  the  man  addressed.  This  man  was 
nearing  fifty  years  of  age,  and  as  he  spoke  he  held  up 
his  mutilated  hands  and  pointed  to  the  great  scars 
upon  his  face. 

This  conversation  was  had  near  Tort  Kalmath,  in 
Oregon.  The  first  speaker  was  a  man  whose  name  ia 
associated  with  the  darkest  page  of  the  world's  history 
for  the  year  1873.  He  was  doomed  to  die.  The 

2 


8  CO  VEX  ANT  AND  PROMISE. 

other,  had  passed  so  close  to  the  portals  that  death 
had  left  the  marks  of  his  icy  fingers  upon  him.  "When 
last  these  men  parted  it  was  amid  the  whizzing  of 
bullets  and  the  tumult  of  jells  and  prayers  commingled : 
the  last  glance  the  latter  had  of  the  other  he  was 
pointing  a  revolver  at  the  head  of  a  general  of  the 
United  States'  Army.  The  last  time  until  this  meet 
ing  the  first  had  seen  the  other,  he  was  prostrate  upon 
the  grey  rocks  of  the  lava-beds  and  gasping  for  breath, 
with  the  blood  flowing  from  half  a  dozen  wounds. 

Strange  meeting  after  such  a  parting.  And  yet  it 
is  true  to  the  letter.  "You  talk  for  me"  continued 
the  first  speaker,  "you  understand  my  heart.  The 
world  won't  hear  me.  I  have  no  books  or  papers  to 
talk  for  me,  I  am  doomed  to  die.  I  want  the  world 
to  hear  my  side  of  this  trouble.  You  know  all  about 
it.  You  tell  about  Ben  "Wright,  and  about  the  soldiers 
stealing  my  horses  and  about  Gen.  Cranby  moving 
his  army  near  me  while  we  were  trying  to  make 
peace."  At  the  same  time  laying  his  hand  and  fixing 
his  dark  penetrating  eye  upon  the  listener.  These 
words  were  spoken  in  the  ancient  language  of  the 
"  La-la-cas."  And  were  translated  by  a  woman  whose 
personal  appearance  betokened  that  she  was  of  the 
race  of  the  speaker.  Indeed  it  was  Wi-ne-ma,  a  cousin 
to  the  speaker  and  knew  well  his  words.  Sitting  a 
few  moments  in  silence  the  listener  arose  to  depart, 
and  held  out  his  hand  to  the  other,  who  grasped 
it  and  repeated  his  request,  "Tell  my  side  of  the 
trouble."  Still  clinging  to  the  hand  of  his  old  friend, 
"Will  you  do  it?  Then  I  can  die  if  you  promise  to 
speak  for  me  and  my  race." 

The  white  man  seemed  to  hesitate.     The  red-man 


CO  YEN  ANT  AND  PROMISE.  9 

insisted.  At  length,  as  the  two  stood  with  clasped 
hands,  the  white  man  replied  "  I  will  do  it  if  my  life 
is  spared."  The  other  turned  away  to  his  prison  cell 
reconciled  to  meet  his  fate.  This  was  the  last  meeting 
and  parting  of  these  men.  "Why  it  was  so  and 
why  one  was  doomed  to  die  the  death  of  a  felon, 
and  how  the  other  has  kept  his  promise  to  tell 
"  the  other  side  of  the  story "  will  appear  as  this 
volume  progresses,  written  by  the  second  person 
spoken  of  in  this  opening  sketch.  In  order  to  secure 
recognition  and  to  avoid  the  accusation  of  shirking 
responsibility,  it  shall  be  written  in  the  first  person 
and  with  the  assurance  to  the  reader  that  every  fact, 
stated  as  such,  shall  be  given  in  plain  unvarnished 
words,  nothing  hidden  or  withheld,  nothing  added, 
from  desire  to  extenuate  the  crimes  of  the  people 
about  whom  he  writes.  I  shall  do  this  in  the  fear  of 
God  and  with  the  approbation  of  my  own  conscience, 
knowing  full  well  that  this  book  will  call  out  bitter 
denunciations  from  partisan  enemies  of  both  the  writer 
and  the  Indian  race ;  nevertheless  it  shall  be  written 
as  though  given  in  evidence  before  a  legal  tribunal, 
with  the  responsibility  of  a  witness  under  oath. 
With  this  understanding  with  rny  reader,  and  the 
further  declared  purpose  -of  doing  justice  to  every 
party  to  this  strange  chapter  of  American  history 
whose  name  shall  be  necessary,  but  more  especially  to 
Wi-ne-ma,  to  whom  I  owe  my  life,  for  her  heroic 
interference  in  my  behalf  in  the  lava-beds  when  Gen. 
Canby  and  Dr.  Thomas  were  assassinated,  the  llth  of 
April  1873, 1  shall  endeavor  to  keep  my  promise  to 
Captain  Jack. 
1* 


10  CO  VENANT  AND  PROMISE. 

I  know  just  how  the  popular  heart  beats  in  regard 
to  the  question  involved  in  this  book.  I  know  that 
the  Indian  is  regarded  as  an  incorrigible  savage  by  a 
large  portion  of  the  people.  I  know  that  lie  who 
speaks  for  him  must  expect  to  have  his  motives 
doubted,  to  be  derided  as  a  fanatic,  and  to  be  assailed 
from  every  point.  When,  oh  when,  will  some  great 
strong  soul  step  out,  boldly  defying  popular  whims 
and  caprices,  demand  for  every  human  being  on  this 
continent  equal  and  exact  justice  before  the  law,  and 
before  the  reading  world  ?  Those  whose  hearts  are 
right,  who  cry  aloud,  do  it  in  muffled  tones,  lest  they 
disturb  the  smooth  current  of  popular  sentiment,  and 
their  voices  are  as  one  man  shouting  back  against  the 
roar  of  Niagara.  Fight  on,  brave  defenders  of  the 
right,  the  time  will  come  when  other  voices  will  join 
yours,  and  the  music  will  wake  the  hearts  of  the 
American  people,  and  your  pleadings  will  not  be  lost. 

If  I  had  hesitated  to  make  the  promise  to  the  Modoc 
Chief,  it  was  but  for  a  moment.  Turning  away  from 
him  and  looking  squarely  in  the  face  of  public  senti 
ment.  I  then  and  there  began  to  plan  for  the  redemp 
tion  of  my  promise. 

Springing  from  an  ancestry  whose  religious  con 
victions  as  to  the  crime  of  slavery,  led  them  to 
manumit  their  slaves  in  the  Carolinas,  very  early  in 
the  present  century  ;  it  may  well  be  supposed  that 
with  such  an  example,  and  such  an  inheritance,  as  soon 
as  my  mind  opened  to  the  investigation  of  such  sub 
jects,  I  should  give  them  more  than  ordinary  and 
casual  attention.  Born  on  the  frontier  of  Indiana, 
surrounded  by  the  refugees  from  bondage  and  their 


CO  VENANT  AND  PR  OMISE.  H 

sympathizers,  my  heart  was  enlisted  in  their  behalf. 
Transported  with  my  father's  family,  in  1842,  to  the 
border-line  of  civilization,  in  Iowa,  rny  sympathy  was 
to  some  extent  transferred  to  another  race — the  Red 
Man.  Since  that  time  I  have  lived  continuously  on  the 
advance-wave  of  emigration,  which  carried  on  its  crest 
until  checked  by  the  roaring  of  the  Pacific  Ocean,  and 
then  backward  turning,  be^an  to  cover  the  great  plains 
which  the  tidal  wave  of  1 850  had  leaped  in  its  hurry 
to  compass  the  continent. 

My  opportunities  for  study  and  observation  have 
been  continuous  for  over  thirty  years.  I  have  been 
on  the  war-path  against  the  Indian,  and  on  the  war 
path  by  his  side,  against  his  enemies  of  hostile  tribes. 
I  have  been  his  friend,  and  sometimes  his  enemy. 
Have  felt  the  warmth  and  devotion  of  the  Indian's 
heart,  and,  again,  the  pain  of  his  treachery,  the  stiug 
of  his  arrows,  and  tlie  smart  of  his  scalping  knife.  I 
have  suffered  more  at  his  hands  than  any  public  man 
of  this  country  now  living,  and  I  think  that  I  owe 
more  to  the  courage,  fidelity,  and  real  heroism,  of 
Indian  character  than  any  other  man.  But  for  the 
treachery  of  the  Indian  I  should  not  write  with 
maimed  hands,  but  for  the  fidelity  and  heroism  of 
"Wi-ne-ma,  the  heroine  of  the  lava-beds,  I  should  not 
write  at  all.  With  such  credentials,  and  with  a  solemn 
covenant,  made  with  God,  when  I  lay  on  the  grey 
rocks  of  the  battle-ground  of  the  Modoc  War,  ever 
hanging  over  me,  as  a  reminder,  I  dare  not,  if  I  would, 
be  false  to  truth. 


CIIAPTEK  II. 

WIDOW  AND  VICTIM. 

8AVAGES  PLAYING  CIVILIZED  GAMES— A  FLOOD  OF  PENITENTIAL 
TEARS — RESTING  FROM  A  YEAR  OF  STORMS — THE  QUAKER'S  MAN 
AGING— r-BLOOD-STAINED  WARRIORS — WHAT  EXTERMINATION  HAS 
ACCOMPLISHED — WHAT  IT  HAS  NOT  DONE. 

In  pursuance  of  the  main  object,  and  feeling,  too, 
that  I  could  touch  the  popular  mind  on  this  great 
question,  I  wrote  a  book  of  seven  hundred  pages, 
octavo,  and  submitted  it  to  the  judgment  of  some  of 
the  most  eminent  literary  men  in  America,  espec 
ially  those  whose  lives  had  been  declarations  of  their 
fidelity  to  the  cause  of  humanity.  It  was  favorably 
criticised,  and  pronounced  worthy  of  publication.  At 
the  suggestion  of  some  of  my  reviewers,  I  determined 
to  make  an  opportunity  for  the  red-men  of  the  West 
to  speak  for  themselves,  believing  then,  as  I  now  do, 
that  a  better  understanding  between  the  races  would 
go  far  to  remove  the  universal  prejudice  engendered 
by  ex  parte  statements  of  interested  enemies  of  the 
red-man.  Armed  with  letters  and  endorsements,  I 
repaired  to  "Washington  City,  Nov.  1874,  and  pre 
sented  my  petition  which  set  forth  in  preamble,  the 

12 


WIDOW  AND   VICTIM.  13 

objects  in  view,  which  were,  FIRST:  to  awaken  public 
sentiment  on  the  Indian  question  ;  SECONDLY,  to  make 
an  opportunity  for  the  Indian  race  to  be  heard  in  its 
own  behalf;  THIRDLY,  and  generally,  by  speech  and 
book  to  disseminate  reliable  information  on  this 
question. 

The  Commissioner  of  Indian  Affairs,  Hon.  Ed.  P. 
Smith,  offered  the  plan,  and  entered  into  hearty  coop 
eration.  The  Honorable  Secretary  of  the  Interior, 
Delano,  dissented.  The  President  was  appealed  to, 
but  refused  assent  because  permission  had  been  denied 
to  parties  who  had  sought  to  secure  Indians  for  public 
exhibition  as  a  financial  speculation  :  when,  however, 
he  was  made  fully  to  understand  the  prime  motive, 
his  objections  were  withdrawn,  and  the  letters  and 
permit  were  granted,  with  authority  re-organize  a  com 
pany,  with  the  distinct  understanding  that  no  expense 
would  be  incurred  by  the  government.  This  permit 
says  that,  "you  will  be  required  to  exercise  in  all. 
respects  the  care  of  a  guardian  over  their  physical 
condition,  habits,  and  morals,  and  especially  to  keep 
them  from  the  use  of  intoxicating  liquors,  and  to  this 
end  }^ou  will  avail  yourself,  not  only  of  your  own 
well-known  habits  of  temperance,  but  also  secure  for 
your  assistants  persons  who  by  example  as  well  as 
precept  will  enforce  the  principles  of  total  absti 
nence." 

Cheerfully  accepting  the  letter  with  its  special  pro 
vision  and  requirement,  I  went  West  for  the  purpose 
of  completing  the  organization.  Inasmuch  as  finan 
cial  success  as  well  as  moral  results  depended  on 
popular  patronage,  it  was  deemed  advisable  to  secure 


14:  WIDOW  AND  VICTIM 

a  few  of  the  survivors  of  Captain  Jack's  band  of 
Modocs,  who  Lad  .been  exiled  as  a  punishment  for 
their  crimes.  I  made  my  appearance  in  the  Modoc 
camp,  Quaw-Paw  Agency,  Indian  Territory,  on  the 
morning  of  Nov.  15th,  1S74,  accompanied  by  friend 
Tuttle — teacher  of  Modoc  schools.  As  we  approached 
the  agency  unheralded,  we  came  upon  a  scene  of 
civilized  sport,  with  savage  players.  In  front  of  the 
Agency  building  a  game  of  croquet  was  in  progress. 
The  most  dashing  fellow  among  the  players  was 
Bogus  Charley -,  who  was  dressed  half-quaker  and-half 
Spanish.  His  head  was  covered  by  a  broad-brimmed 
Lat,  his  feet  in  high-heeled  calf  boots,  with  red  lace 
at  the  top,  and  small  tassels  dangling  on  his  instep, 
and  he  wore  a  red  sash  round  his  waist.  The  next  one 
of  note  was  lloolter  Jim ;  this  was  the  fellow  who 
had  but  a  few  moments  before  the  slaughter  began 
on  the  llth  of  April  1873,  taken  my  overcoat,  and  in 
formed  me  that  he  would  take  my  hat  also  very  soon. 

Another  historic  character  was  also  taking  part  in 
the  game,  Shack-Nasty-Jim'  and  still  another,  Steam 
boat  Franlt,  whose  name  stands  in  the  list  of  Capt. 
Jack's  betrayers,  and  who  make  up  the  quartet  of 
traitors  who  first  drove  the  Modoc  Chief  into  crimes, 
and  who  were  the  first  to  desert  him,  and  go  upon 
his  trail,  day  and  night,  until  they  pointed  his  pur 
suers  to  his  last  hiding-place.* 

The  neighing  of  one  of  our  horses  arrested  the 
game  of  croquet,  and  quickly  the  quartet  came  to  the 
carriage  to  welcome  friend  Tuttle  and  his  wife.  Bogus 
Charley's  keen  eye  caught  sight  of  my  face,  and  with 

*For  details  see  Wigu-am  and  War-path. 


WIDOW  AND  VICTIM.  15 

Lurried  movements  he  snatched  the  babe  from  Mrs. 
Tattle's  arms,  muttered  in  Modoc  a  few  words  to  his 
companions,  and  ran  into  the  agent's  house.  The 
others,  surprised,  stood  watching  our  party  dismount. 
Greetings  were  not  as  cordial  as  they  were  on  the 
morning  of  the  llth  of  April,  1874,  before  these 
men  assailed  Gen.  Canby  and  the  Peace  Commission. 
Half  an  hour  later  the  remnants  of  the  Lava-bed  band 
were  collected  in  front  of  the  Agency.  Every  eye  was 
eager  to  see  the  man  who  had  been  "  killed  by  Schon- 
chin,  and  as  they  believed,  brought  back  to  life  by  the 
Great  Spirit"  Curious  meeting  this !  the  victim  of 
Indian  wrath  with  his  scarred  hands  grasped  in  the 
palms  of  the  sad,  heart-broken,  widows  and  orphans 
of  the  very  men  who  had  killed  Gen.  Canby  and  Dr. 
Thomas,  and  as  they  thought  had  killed  him  also. 
The  Agent  and  his  friends  were  silent  spectators  of 
this  strange  scene,  while  they  beheld  the  tears  running 
down  the  faces  of  the  exiled  widows. 

The  object  of  my  visit  was  announced,  much  to  the 
satisfaction  of  Bogus,  Hooker,  Steamboat,  and  Shack- 
nasty-Jim,  for  they  were  suspicious  that  justice  had 
sent  me  on  an  errand.  I  doubt  not,  inward  conviction 
and  guilt  prompted  their  fears.  Immediately  after  the 
proposition  was  made,  Queen  Mary — sister  of  Capt. 
Jack — and  her  husband  volunteered  to  join  my 
company.  No  permanent  arrangements  were  com 
pleted,  the  matter  being  left  entirely  in  the  hands  of 
H.  W.  Jones,  the  quaker  agent.  I  was  gratified  to 
see  that  these  unfortunate  Modocs  had  fallen  into  good 
hands,  and  that  a  home  had  been  purchased  for  them, 
which  they  gladly  accepted.  The  men  generally 


16  WIDOW  AND   VICTIM. 

entered  with  good  heart  into  the  work  of  preparation 
for  permanent  settlement.  The  Modoc's  children 
were  all  in  school,  and  making  rapid  progress  in 
learning. 

The  work  of  "  extermination"  had  left  one  hundred 
and  thirty-nine  souls  out  of  one  hundred  and  sixty- 
three,  who  were  in  the  stronghold  of  the  Lava-bed  when 
the  watchword  of  Gen.  Sherman,  for  the  extermin 
ation  of  the  Modocs,  was  issued.  All  this  had  been 
accomplished  at  a  cost  merely  nominal — in  treasure, 
not  more  than  two  or  three  million  dollars  and  less 
than  two  hundred  valuable  lives.  "Extermination" 
worked  well,  but  like  a  boomerang,  it  struck  back  to 
the  hand  which  sped  it  forth.  These  Modocs  now 
found  rest.  They  have  no  idea  of  ever  going  again 
upon  the  war-path.  "  They  have  learned  a  terrible 
lesson."  It  is  not  a  question  whether  the  Govern 
ment  has  learned  a  lesson.  It  has  at  least  "  taught 
the  savage  tribes  that  it  cannot  be  trifled  with."  It 
has  vindicated  its  honor,  by  demonstrating  to  savage 
minds,  how  easily  it  can  fill  its  broken  ranks.  It  has 
not  convinced  them  that  it  is  just  and  impartial.  It  has 
not  hunted  up,  and  executed,  or  exiled  the  white  mur 
derers  who  outraged  humanity  by  killing  four  unarmed 
warriors,  in  Fairchild's  wagon,  on  the  4th  of  June 
1873,  after  they  had  surrendered  and  were  prisoners  of 
war.  It  has  not  won  the  confidence  of  the  Indian 
tribes  of  America.  It  has  not  made  war  with  them 
less  probable,  in  the  future.  It  has  not  heard  the 
silent  muttering  of  the  Indian  for  vengeance,  on 
account  of  its  failure  to  punish  offenders  who  can  go 
to  the  ballot  box,  with  heads  covered  with  innocent 


WIDOW  AND  ORPHAN.  17 

Indian  blood  and  long  scalp-locks  hanging  to  their 
belts.  Neither  have  all  the  outlay  of  treasure,  the 
long  rows  of  graves  near  the  Lava-beds,  the  marble 
shafts  and  costly  monuments  which  stand  above  the 
dead,  given  the  brave  frontiersman  more  faith  in  its 
promises,  or  made  him  feel  more  secure  in  his  cabin 
which  stands  upon  the  outskirts  of  Christian  civiliza 
tion,  exposed  to  the  avenging  tomahawk  and  scalping- 
knife. 

The  mercy  now  shown  the  survivors  of  Jack's 
band  of  Modocs,  cannot  call  up  from  the  grave  the 
forty-one  braves  who  where  'killed  by  Ben  Wright, 
under  a  flag  of  truce,  in  sight  of  the  spot  where 
the  blood  of  Canby,  Thomas,  and  the  writer  of 
these  pages,  paid  the  demand  for  revenge.  When, 
oh  when,  will  a  properly  Christian  nation  redeem  the 
covenants  made  by  the  Fathers,  a  century  since? 
when  will  it  cease  to  rush  to  battle  before  exhausting 
the  alternatives  of  peace  and  love  to  all  mankind  ? 
when  will  it  learn  to  "  do  right  because  it  is  right?" 


CHAPTEK  III. 

THE    BIRTH-PLACE    OF    HEROES. 

KALMATH  LAKE — THE  BIRTH-PLACE  OP  NAN-OOK-TOO-WA — THE 
STONE  IMAGE — THE  FOOTPRINTS  OF  GOD — OVER  THE  FALLS — 
PADDLING  FOR  LIFE— NAMED  WI-NE-MA — THE  LITTLE  WOMAN- 
CHIEF — HER  FIRST  INTERVIEW  wlTH  A  WHITE  MAN — HER  RES 
OLUTION  TO  BECOME  CIVILIZED — HER  FAILURE  TO  INSPIRE  U-LE- 
TA,  HER  BOY  LOVER,  WITH  THE  SAME  AMBITION — THE  SEPARA 
TION — TRUE  TO  HER  PURPOSE. 

ABOUT  twenty  miles  north  of  the  line  dividing 
California  and  Oregon,  lies  Kalmath  Lake.  It  is 
forty  miles  long  and  ten  miles  wide,  dotted  with  small 
islands.  It  is  four  thousand  feet  above  the  sea  level. 
Its  pure,  transparent  waters  form  a  beautiful  inland 
sea  of  enchanting  loveliness.  The  mountains  on  the 
west  bathe  their  feet  in  this  fresh-water  sea,  while  on 
the  north  and  east  they  fall  away  several  miles,  leav 
ing  a  valley  of  great  beauty.  This  lake  is  fed  by 
mountain-streams  draining  the  eastern  slope  of  the 
southern  portion  of  the  far-famed  Cascade  Mountains. 
Its  principal  feeder  is  Williamson  River,  which  comes 
in  on  the  north.  At  the  south  end  of  this  charming 
lake,  the  mountains  seem  to  have  shut  it  up  against 
the  mountains  on  the  north  and  west  until  the  water 
forced  a  passage  through,  cutting  and  tearing  its  way, 

18 


THE  BIRTH-PLACE  OF  HEROES.  19 

leaving  the  sides  rough  and  unshapely,  with  the 
rocks  just  as  they  were  rent  at  the  time  of  the  separa 
tion  by  the  mad  flood.  Through  this  opening  the 
stream  pours  in  a  wide  stream  known  as  Link  Kiver, 
which  falling  about  one  hundred  feet  to  the  mile, 
finds  its  level  in  lower  Kalmath  Lake,  which  again,  in 
turn,  tears  along  to  the  Pacific  Ocean  throngh  the 
mountains  for  nearly  one  hundred  miles. 

On  the  east  side  of  Link  Kiver  near  its  upper  end, 
there  are  streams  of  hot  water  bursting  from  the 
depths  of  the  earth  in  continuous  flow.  These  springs 
are  said  to  possess  wonderful  healing  properties. 
"When  the  winds  blow  from  the  south,  the  waters  of 
the  upper  Kalmath  Lake  are  forced  back  like  a  great 
tide,  leaving  Link  River  almost  dry,  save  the  deep 
holes  and  pools  left  in  the  channel.  In  the  middle 
of  this  channel  the  water  has  cut  in  the  stone,  curious 
holes  said  to  resemble  the  feet  of  a  large  man.  Near 
the  footprints,  is  another  wondrous  work  of  ntaure, 
wrought  in  the  image  of  a  man. 

The  ragged  sides  of  the  cleft  mountain  ;  the  steam 
jets  and  hot  springs;  the  footprints  and  the  great 
stone  image  in  the  middle  of  the  river ;  the  effect  of 
the  south  winds  upon  the  lake  above,  all  together, 
have  furnished  this  singular  spot  of  the  earth  with 
unusual  requisites  for  Indian  sacred  lands.  Here  for 
untold  generations  have  they  come  to  worship  the  great 
Ka-moo-kum-chux  (God) ;  to  fish,  and  hold  councils; 
believing,  as  they  do,  that  the  holes  in  the  rock  are 
the  footprints  of  God,  and  the  rough-shaped  stone  in 
the  river,  is  Ilis  image.  The  people  who  inhabited 
this  place  were  of  a  somewhat  different  character  from 


20  THE  BIRTH-PLACE  OF  HEROES. 

other  Indians  of  America.  They  were  formerly 
known  as  the  La-la-cas.  They  claimed  to  be  the 
children  of  GOD,  having  among  them  traditions  reach 
ing  as  far  back  as  any  written  history  of  Man. 
That  they  were  different  from  other  Indians  was 
declared  by  the  Modoc  War.  Of  the  several  charac 
ters  developed  by  that  war,  none  stands  out  with 
more  claim  to  an  honorable  place  in  history  than 
Wi-ne-ma,  (the  woman-chief)  who  is  the  subject  of 
this  sketch.  She  was  born  on  Link  River,  and  very 
near  the  sacred  lands  of  the  La-la-cas  (the  tribe  from 
whence  sprang  the  Modocs).  Her  father  was  a  brother 
of  the  hero,  martyr-chief,  Captain  Jack.  Her  mother 
is  said  to  have  belonged  to  a  family  of  Indians 
remarkable  for  one  peculiarity,  that  of  having  very 
fine  brown  or  red  hair.  It  does  not  appear,  however, 
that  there  was  any  other  evidence  of  her  being  more 
than  an  ordinary  Modoc  woman.  She  died  soon  after 
the  birth  of  Wi-ne-ma.  Polygamy  being  an  established 
custom  among  the  Modocs,  Wi-ne-ma  was  a  member 
of  a  large  family,  having,  however,  only  one  brother 
and  one  sister.  In  early  life  she  exhibited  the  rare 
qualities,  which  since  her  growth  into  womanhood, 
have  made  her  distinguished.  She  was  at  first  called 
"  Nan-ook-to-wa — the  strange  child,"  on  account  of 
her  habit  of  going  alone  to  the  sacred  springs,  and 
her  fearlessness  in  visiting  the  rocks  where  Ka-moo- 
kum-chux  had  left  his  footprints.  Indian  children 
have  a  certain  kind  of  reverential  fear  of  things  sacred. 
From  her  father's  lodge  she  could  see  the  snow-clad 
mountain  peaks  of  the  Cascades,  and  could  hear  the 
roar  of  the  rushing  waters.  The  lodge  was  near  the 


THE  BIRTH-PLACE  OF  HEROES.  21 

outlet  of  the  lake,  and  it  was  tlie  favorite  pastime  of 
the  children  to  paddle  on  its  bosom.  On  one  occasion 
when  she,  with  others  of  her  own  age,  were  thus 
engaged,  the  canoe  was  drawn  into  the  current,  which 
was  so  swift  that  the  stoutest  hearted  brave  would  not 
venture  into  it.  The  father  saw  the  danger  and  shouted 
to  them,  but  too  late,  and  the  slender  craft  was  carried 
into  the  dashing  flood  which  roared  and  plunged 
through  the  rocky  shoot.  The  father  was  wild  with 
the  sight,  and  would  have  plunged  into  the  stream  to 
save  his  children,  but  the  canoe  was  carried  so  rapidly 
along  that  he  caught  but  occasional  glimpses  of  it  as 
it  rose  like  a  feather  on  the  huge  waves.  Undaunted, 
Nan-ook-too-wa  stood  in  the  canoe  and  with  quick 
eye  steered  right  and  left  past  the  great  boulders, 
commanding  the  other  children  to  calmness,  as  they 
hurled  swiftly  past  the  rocks.  On,  on,  they  went, 
while  the  frightened  father  mounted  his  horse  and 
hurried  down  the  river's  bank,  fast  as  speed  could  fly, 
seeing  his  children  as  they  rose  upon  the  waves,  and 
expecting  each  time  would  be  the  last.  Away  they 
go,  swifter  than  steed,  swift  as  lightning,  still  on 
went  the  flying  canoe,  and  still  on  went  the  flying 
steed,  while  the  canoe  roared  with  the  united  voices 
of  rushing  waters  and  frightened  people.  Still  the 
little  Nan-ook-ta-wa,  stood  erect,  still  she  plied  the 
paddle,  until  the  canoe  reached  the  calm  surface  of 
the  lower  lake,  when  rounding  with  its  precious  freight, 
the  child  landed  in  safety  to  meet  her  excited  father 
and  the  friends  who  had  joined  in  the  pursuit,  when 
she  was  called  for  the  first  time  Kaitch-ko-na  Wi-ne- 
ma,  the  little  woman-chief.  From  this  time  "Wi-ne-ma 


22  THE  BIRTH-PLACE  OF  HEROES. 

was  regarded  by  her  people  as  an  extraordinary  child, 
and  became  the  pet  of  the  old  warriors  of  her  father's 
tribe.  It  was  sufficient  that  she  was  possessed  of 
great  courage  and  could  not  be  intimidated  by  danger. 
The  old  braves  delighted  to  tell  her  the  stories  of  her 
people ;  of  the  battles  fought ;  of  the  traditions  of  the 
race  regarding  the  history  of  their  origin ;  of  Ka-moo- 
kum-chux  (God) ;  of  I-sees,  (the  Son  of  God) ;  of  the 
first  white  men  they  had  seen,  and  thus  she  grew  wise 
before  her  time.  Her  father  often  took  her  on  hunt 
ing  expeditions,  and  sometimes  to  the  sacred  lakes  in 
Yai-nax  Mountain. 

He  still  lives  near  the  place  of  his  birth,  enjoying 
the  confidence  of  all  who  know  him.  He  delights 
to  tell  of  the  little  Wi-ne-ma  going  with  him  to  hunt 
the  grizzly,  in  the  mountains,  and  of  her  daring  in 
times  of  danger.  A  white  man  belonging  to  a  com 
pany  of  emigrants  going  into  Oregon,  was  lost  from 
his  party,  and  in  a  state  of  destitution  and  starvation, 
he  was  carried  into  the  Indian  village  at  Link  River. 
He  became  the  guest  of  the  family  to  which  Wi-ne-ma 
belonged.  He  was  detained  by  sickness  many  weeks; 
meanwhile  he  learned  to  talk  with  his  benefactors. 
It  was  through  this  sick  man,  that  Wi-ne-ma  first 
learned  of  the  great  cities  and  towns  of  the  white  man, 
of  his  civilization  and  wonderful  achievements.  Her 
heart  was  fired  by  her  first  lessons  in  the  white  man's 
history,  and  as  time  passed  on  she  became  more  and 
more  interested,  and  finally  determined  to  know  for 
herself,  of  the  higher  life  of  the  white  man.  Mean 
while  her  boy  lover,  U-le-ta,  had  been  her  constant 
attendant  on  her  rambles  for  fruits  and  flowers.  She 


THE  BIRTH-PLACE  OF  HEROES.  23 

endeavored  to  inspire  him  with  her  ambition  to  learn 
more  about  "  the  new  people."  He  was  so  thoroughly 
Indian,  however,  that  she  failed  to  interest  him.  He 
sought  to  dissuade  her  from  her  purpose,  at  the  same 
time  growing  more  in  love  with  her;  for  Indians  do 
love,  notwithstanding  that  the  great  civilized  world 
treats  them  as  though  they  were  animals  of  lower  degree. 
Although  U-le-ta  was  several  years  older  than  Wi-nc- 
ma,  he  was  about  as  much  behind  her  in  general 
knowledge,  as  the  white  boy  is  behind  his  sister,  five 
years  his  junior.  When  Wi-ne-ma  had  reached 
fourteen,  she  was  older  than  many  of  her  own  race 
and  sex  of  seventeen  or  eighteen. 


CHAPTER  IY. 

AMBITION   AND   LOVE. 

WI-NE-MA'S  FIRST  MEETING  WITH  FRANK  RIDDLE — LOVE  AT  FIRST  SIGHT 

CUPID'S    FREAKS — THE    FAIR-HAIRED   RIVAL BLACK    EYES   AGAINST 

BLUE — BROKEN  IDOLS — THK  BETROTHAL — MARRIED  UNDER  INDIAN  LAW 

THE  MUTUAL  FRIEND — CHANGED  CABIN — TRANSFORMATION CIVIL  AND 

SAVAGE  IN  THE  SAME   CABIN WILD  LIFE  BECOMES  TAME — THE  FIRST 

VISIT  TO  WI-NE-MA'S  PEOPLE — U-LE-TA — THE  SURPRISE — HIS  DEATH — 
THB  RACE  WITH  A  GRIZZLY. 

IT  was  not  uncommon  for  the  Link  River  Indians 
to  visit  the  miners  in  and  around  Yreka,  California. 
It  was  on  one  of  these  visits  of  Wi-ne-ma's  father  that 
she  first  met  Mr.  Frank  Riddle.  Frank  was  a  miner, 
and  had  in  his  cabin  a  talisman  which  had  been  his 
anchor  through  the  stormy  scenes  of  a  miner's  life. 
It  was  the  picture  of  a  fair-haired  girl  whom  he  had 
left  behind  him  in  "  Old  Kentuck."  He  had  carried 
this  picture  with  him  through  all  his  wanderings,  and 
it  had  been  to  him  the  reminder  of  his  vows.  The 
fair  face  was  often  before  him,  and  always  seemed  the 
loveliest  on  earth  to  him. 

When  the  old  man,  Se-cot,  Wi-ne-ma's  father, 
camped  upon  the  creek  below  Frank's  cabin,  he 
little  dreamed  that  this  fact  would  rob  him  of  his 
child.  Little  thought  Frank  Riddle  that  the  plump, 

24 


i  'IV'1" 


AMBITION  AND  LOVE.  25 

round-faced  little  squaw  would  dethrone  Iris  boy 
hood's  love,  and  become  the  empress  of  his  heart. 
After  the  duty's  work  was  over,  he,  with  his  partner, 
would  visit  the  Indian  camp,  and  u  swap  stories " 
with  the  braves.  Several  days  passed,  and  Frank 
began  to  observe  that  Wi-ne-ma  manifested  unusual 
interest  in  the  talks.  Often,  too,  he  caught  her  dark 
eyes  gazing  at  him  through  the  long  lashes.  No 
words  were  spoken,  but  each  seemed  to  know  what 
the  other  was  thinking.  Who  has  not  had  the  same 
experience?  Curious,  that  the  language  of  love  can 
be  understood  though  never  a  vocal  word  be  spoken. 
When  Se-cot  broke  camp  and  went  away,  Frank 
felt,  as  he  termed  it,  "  a  goneness  in  his  heart,"  but 
he  had  not  thought  for  a  moment  of  putting  from 
his  memory  the  fair-haired  girl.  Wi-ne-ma  carried 
with  her  the  image  of  Frank  Riddle  photographed  on 
her  heart. 

It  is  told  of  Frank,  by  his  mining  partner,  that 
he  proposed  to  knock  off  work  earlier  than  usual 
that  day,  and  that  he  strolled  out  alone,  with  a  small 
parcel  in  his  hand,  containing  the  letters  of  his  Ken 
tucky  sweetheart ;  that  on  his  return  to  the  cabin  he 
declared  that  K  the  Modoc  maiden  should  not  make 
him  forget  his  girl !  "  Be  careful,  Mr.  Eiddle,  you 
don't  know  what  the  morrow  may  bring  for  you.  At 
the  Indian  lodge  a  young  girl  of  about  fifteen  was 
humming  a  low  tune  in  the  Modoc  tongue.  It  is  the 
same  voice  we  heard  near  the  camp  of  the  Te-ni-noes 
two  years  since.  The  morning  came,  but  no  Wi-ne-ma 
was  at  her  father's  camp.  Supposing  that  she  had 
gone  for  the  horses,  her  father  felt  no  alarm,  until  an 
2 


26  AMBITION  AND  L  0  VE. 

hour  later,  when  it  was  discovered  that  lier  personal 
effects  were  missing.  Even  then  he  did  not  suspect 
the  truth,  but  thinking  she  had  only  gone  to  some  of 
her  kindred,  she  would  return. 

She  had  indeed  gone  to  her  cousin's  house.  This 
cousin  had  married  a  white  man.  Wi-ne-ma  told 
her  of  her  love  for  the  young  man  in  the  cabin. 
The  cousin  informed  her  husband,  and  he,  wishing 
to  have  congenial  neighbors,  went  to  Frank,  and  in 
formed  him  of  the  presence  of  the  maiden  at  his 
house,  and  of  her  attachment  for  him.  Frank  shook 
his  head.  He  had  fortified  himself  against  the 
charms  of  the  Indian  maiden,  as  he  thought,  but 
consented  to  visit  her.  Ah  !  my  man,  have  you  not 
learned  that  when  the  first  step  is  taken  the  next  fol 
lows  easily,  and  then  another  ? 

Frank  gave  some  attention  to  his  dress,  putting  on 
the  "  biled  shirt "  which  had  been  kept  for  "  extra 
occasions,"  saying  that  he  would  "  go  just  for  the  fun 
of  the  tiling."  Ah !  my  boy,  many  a  man  has  started 
in  fun,  and  come  out  in  earnest.  The  face  of  the 
fair-haired  girl  went  with  him,  reproaching  him-  for 
his  folly,  upbraiding  him  at  every  step,  and  he  was 
half  inclined  to  turn  back,  but  his  companion  en 
couraged  him  to  go  on,  saying  that  if  he  "didn't  like 
the  girl  he  needn't  take  her,  that's  all."  When  they 
arrived  at  his  friend's  cabin  he  found  Wi-ne-ma  dressed 
in  the  highest  style  of  the  Modoc  maidens.  He  felt 
ashamed  of  having  come,  as  the  memory  of  his  Ken 
tucky  betrothed  rose  before  his  mind. 

The  evening  hours  glided  by,  the  strangeness  wore 
off,  and  by  the  aid  of  an  interpreter  the  conversation 


AMBITION  AND  L  0  VE.  27 

became  interesting.  Wi-ne-ma  sang  love-songs  in  the 
Modoc  tongue.  Frank  told  stories  of  civilized  life. 
When  the  parting  came  Frank  was  more  than  half  in 
love  with  the  little  Wi-ne-ma,  and  she  altogether  so 
with  him.  The  visit  was  repeated,  and  soon  Frank 
learned  enough  of  the  language  to  understand  what 
Wi-ne-ma  meant  when  she  sang  "Ka-mis-no-stin-to" 
(a  Modoc  love-song).  He  trembled  when  he  remem 
bered  his  betrothed.  He  faltered ;  he  hesitated. 
What  had  been  only  a  possibility  at  the  beginning, 
became  a  probability.  Driven  on  by  his  growing 
love  for  the  Indian  maiden,  he  at  length  proposed  to 
her,  and  she  accepted,  on  condition  that  he  would,  in 
conformity  with  the  usages  of  her  people,  give  her 
father  a  present.  Among  the  Modocs.  it  is  thought  to 
be  a  disgrace  for  a  woman  to  live  with  a  man  who 
does  not  think  enough  of  her  to  give  presents  other 
people.  Frank  assented,  and  in  the  presence  of  her 
cousin  and  her  husband  the  compact  was  made,  and 
they  were  married,  after  the  forms  of  the  Modoc 
Indians.  Wi-ne-ma  collected  her  personal  effects,  and 
went  home  with  Frank  Hiddle,  his  wife. 

The  miners  cabin  began  to  change  its  appearance. 
Under  Frank's  tuition,  and  through  the  occasional 
visits  to  her  cousin  and  the  few  white  women  who 
had  come  with  their  husbands  to  this  mountain  wild, 
Wi-ne-ma  soon  put  away  her  squaw  dress  and  habits. 
She  learned  to  cook  according  to  the  model  she  had 
before  her,  and  was  not  long  in  attaining  to  the  dis 
tinguished  title  of  "  a  first-rate  housekeeper." 

When  the  dry  season  had  come,  Frank  and  Wi-ne- 
nia  visited  her  people.  Se-cot  had  been  dissatisfied 


28  AMBITION  AND  L  0  VJE. 

at  the  marriage,  and  was  not  appeased  by  the  half- 
dozen  horses  Frank  had  sent  him  as  a  marriage 
present:  but  when  he  found  Frank  to  be  a  good  shot, 
apt  at  story-telling,  and  strictly  temperate,  he  mani 
fested  his  approbation  of  the  marriage  by  returning 
the  horses  and  adding  to  the  band  from  his  own  herd. 

As  the  summer  months  wore  away,  Frank  won  not 
only  on  the  heart  of  the  father  of  Wi-ne-ma,  but  of 
the  whole  tribe.  He  went  with  them  on  fishing  and 
hunting  excursions,  and,  being  a  brave  man  in  times 
of  danger,  and  a  splendid  shot,  with  either  pistol  or 
rifle,  he  soon  took  rank  as  a  brave.  It  was  during 
this  visit  that  one  of  those  stranger  than  fiction  affairs 
transpired. 

U-le-ta  had  felt  grieved  at  the  loss  of  Wi-ne-ma, 
and  gave  signs  of  aberration  of  mind,  which  disap 
pointed  love  so  often  produces  in  life,  for  the  Indian 
is  human,  witli  all  of  humanity's  attributes  and  weak 
nesses.  He  had  not,  however,  manifested  his  insanity 
to  such  an  extent  that  his  people  should  keep  watch 
of  him  ;  he  was  permitted  to  go  upon  the  hunting 
and  fishing  journeys.  He  was  observed  to  be  alone 
much  of  his  time,  and  seemed  especially  depressed  in 
the  presence  of  Frank  arid  Wi-ne-ma.  Nothing  passed 
before  the  eyes  of  the  tribe  to  create  suspicion  that 
lie  meditated  harm  to  either  Wi-ne-ma  or  Frank  ; 
but  Wi-ne-ma  for  some  reason  suspected  him,  and 
when  the  band  w^ent  into  the  Cascade  Mountains  on 
the  annual  bear-hunt,  at  huckleberry  time,  he  was 
of  the  party,  as  were  Frank  and  Wi-ne-ma. 

They  had  been  in  the  mountains  several  days,  and 
U-le-ta  had  not  shown  a  spirit  of  dislike,  but  never 
theless  Wi-nc-ma  kept  her  eyes  on  him,  lest  he  should 


AMBITION  AND  L  0  YE.  29 

injure  her  husband.  She  discovered  that  he  would 
wait  in  camp  until  Frank  had  left  for  the  day's  hunt, 
and  then  start  in  an  opposite  direction.  This  was  to 
her  sufficient  reason  for  following  him,  which  she  did 
on  one  occasion,  and  found,  as  she  suspected,  that  he 
changed  his  course  to  that  taken  by  Frank.  As  he 
crept  slyly  along  the  trail  of  the  White  hunter,  "VYi- 
ne-ma  followed  him,  and  discovered  that  he  was  more 
intent  on  striking  her  husband's  trail  than  to  raise  the 
grizzly  bear.  Late  in  the  day  the  report  of  a  rifle 
was  heard  in  the  distance.  U-le-ta  quickened  his 
steps  and  "Wi-nc-ma  kept  on  his  trail.  Suddenly  she 
stopped,  and  raising  her  gun — for  she  is  a  good  shot 
— fired  apparently  at  some  object.  It  was  not  at  a 
deer  or  bear,  nor  at  her  old  lover,  but  simply  to 
give  him  knowledge  of  her  presence.  He  turned  at 
the  sound  of  the  rifle,  and  hastened  away  in  another 
direction.  He  had  been  detected  in  the  act  of  draw 
ing  his  gun  upon  Frank  Riddle.  He  left  the  camp, 
returning  to  the  village  at  Link  River.  Here  he 
wandered  about  several  days,  and  at  last  threw  him 
self  from  a  canoe  at  the  outlet  of  the  lake,  and  was 
drowned.  His  body  was  afterwards  found  on  the 
shores  of  Lower  Klaniath  Lake. 

Another  circumstance  occurred  during  this  hunt 
that  demonstrated  the  courage  and  sagacity  of  this 
remarkable  woman.  Her  husband  being  ambitious  to 
excel  in  hunting,  was  reckless  in  his  encounters  with 
the  grizzly.  lie  raised  a  young  cub,  and  thinking  to 
capture  it,  dropped  his  rifle  and  ran  after  it.  The  cub 
made  good  his  escape  by  climbing  a  tree.  Frank, 
unwilling  to  be  outwitted,  began  throwing  stones. 


30  AMBITION  AND  L  0  VE. 

Very  soon  the  cub  raised  the  cry,  much  to  Frank's 
encouragement.  He  plied  the  rocks;  the  cub  cried 
again.  Frank  had  thrown  with  go'od  aim,  and  had 
evidently  wounded  the  cub,  who  gave  signs  of  letting 
go  the  limb.  Just  at  this  moment  his  fun  was  inter 
rupted  by  a  sound  which  put  life  into  his  limbs,  such 
as  he  had  not  felt  since  his  boyhood.  "  Wah,  wah," 
came  to  him  from  the  breaking  bushes.  He  knew 
well  what  it  meant,  and  lost  no  time  in  putting  in  his 
very  best  Kentucky  jumps  down  the  mountain  side. 
He  turned  his  eye  to  see  an  old  she-bear,  as  she  came 
tearing  after  him.  Away  went  Frank,  and  on  came 
the  she-bear.  As  he  now  describes  the  race,  "  it  was 
nip  and  tuck  'twixt  me  and  the  bear,"  with  the  latter 
closing  np  the  space  at  a  fearful  rate,  considering  the 
stakes  they  were  running  for.  Every  muscle  was 
doing  duty  in  the  man,  while  Mrs.  Bear  was  paying 
out  muscle  in  quantity  extremely  unhealthy  to  the 
hunter.  Frank  shouted  with  every  jump ;  the  bear 
"wah,  wah "ed  at  every  bound.  Frank  thought  his 
"  time  had  come,"  and  was  almost  in  despair  of  ever 
seeing  his  brown-skinned  wife  again,  when  suddenly, 
as  if  she  had  dropped  from  the  clouds,  she  sprang  be 
tween  the  racers,  and  spreading  her  skirts,  shouted  in 
Modoc  so  loudly  that  the  mother-bear  suddenly  halted, 
and  turned  about,  making  way  to  her  cub.  The 
breathless  Frank  crept  cautiously  to  where  he  had 
dropped  his  gun,  covered  each  step  by  the  little  rifle 
in  Wi-ne-ma's  hands.  When  they  were  in  camp 
again  she  read  him  a  short  chapter  from  her  Modoc 
vocabulary  which  he  will  not  soon  forget.  It  is  said 
on  good  authority  that  a  bear  never  attacks  a  woman. 


CHAPTER  Y. 

PEACE-MAKING  SUCCESSFUL. 

VTI-NE-MA  AMONG  THE  ENEMIES — TREATY  BETWEEN  HOSTILE  TRIBES — TREATY 

OK  MODOCS    WITH  THE  GOVERNMENT — HER  INFLUENCE  IN  THE  COUNCIL 

BREACH    OF  PROMISE  OF  GOVERNMENT-AGENTS WI-NE-MA    ON    THE  WAR 
PATH — SHE  COMMANDS    A   BATTLE — A  CITY  DANDY  IN  WI-NE-MA*S  CAB1JS 

KEEPING  HOTEL — ARGUING  THE  CASK  WITH  A  YANKEE. 

At  the  time  of  Wi-ne-ma's  marriage  to  Mr.  Riddle, 
the  several  tribes  in  the  southern  portion  of  Oregon 
were  at  war.  Many  bloody  battles  were  fought  within 
the  lines  of  the  white  settlement ;  wherever  and  when 
ever  the  members  of  hostile  tribes  met  a  fight  ensued. 
"Wi-ne-ma,  in  the  meantime,  taking  up  her  residence 
near  Yreka  California.  This  being  the  only  town  of 
importance  in  that  portion  of  the  country,  the  Indians 
round  about  came  to  trade,  and  enemies  met  and 
fought  sometimes  in  the  streets.  "Wi-ne-rna  became 
the  mediator  between  the  several  tribes,  and  also, 
between  her  own  race  and  the  white  man.  Through 
her  management  the  Indians  of  several  of  these  light 
ing  bands  were  induced  to  meet  in  a  treaty  council  at 
Yreka.  Judge  Steele  came  to  the  council,  representing 
the  white  men,  and  joined  "Win-e-ma  and  Frank  in 
their  labor  of  peace-making.  The  effort  was  successful 

31 


32  PEACE-MAKING  SUCCESSFUL. 

and  peace  was  declared,  a  peace  that  lias  continued, 
in  so  far  as  the  Indians  were  concerned,  among  and 
between,  themselves  to  this  day.  Numerous  instances 
might  be  related  of  "YVi-ne-ma's  timely  intervention 
between  the  races,  whereby  bloodshed  was  averted. 
Suffice  it,  that  she  was  universally  known  as  "  the 
woman-chief,"  who  could  make  peace,  and  who  always 
calmed  the  threatening  tempest  arising  from  contact  of 
races.  None  knew  her  but  to  respect  her.  Not  a  word 
has  ever  been  uttered  against  her  veracity  or  good 
character,  save  the  incredulity  of  Gen.  Canby  and 
Dr.  Thomas  during  the  existence  of  the  Modoc  Peace 
Commission  in  refusing  to  heed  her  warning  as  to 
the  danger  of  meeting  her  kinsmen  in  the  Lava-bed. 
In  the  Klamath  council  of  1865,  she  again  demon 
strate  her  power  for  good  by  securing  the  attendance 
of  Captain  Jack,  who  had  refused  to  come  at  the  invi 
tation  of  the  government.  In  this  council  it  was 
agreed  by  all  parties,  that  both  Schonchin  and  Captain 
Jack  should  be  recognized  as  chiefs.  This  compact 
was  broken  by  the  agent  of  the  government,  and  Cap 
tain  Jack  justified  himself  in  leaving  the  reservation. 

Shortly  after  the  withdrawal  of  her  cousin — Captain 
Jack — from  the  reservation,  "Wi-ne-ina  visited  him  at 
his  home  on  Lost  River.  She  besought  him  to  return 
to  the  reservation,  and  obtained  his  consent  on 
certain  conditions.  Wi-ne-ma  was  unable  to  secure 
the  performance  of  the  conditions,  and  Captain  Jack 
did  not  go  back  at  that  time. 

The  Pitt  River  Indians  occupy  the  country  south 
of  the  Modocs.  The  two  tribes  have  long  been  ene 
mies.  The  Pitt  Rivers  were  not  parties  to  the  treaty 
at  Yreka.  Raids  from  either  side  were  common.  The 


PEACE-MAKING  SUCCESSFUL.  33 

Klajnatlis  and  Modocs  being  at  peace  joined  against 
the  Pitt  River.  The  latter  made  a  successful  raid 
into  the  Modoc  country,  driving  away  a  large  number 
of  horses  belonging  to  the  allied  tribes.  "V\Ti-ne-ma 
being  on  a  visit  to  her  people  shared  the  loss.  Frank 
had  given  her  a  very  line  saddle-horse.  This  horse 
was  among  those  stolen  by  the  Pitt  Rivers.  The  pur 
suit  was  organized,  and  with  it,  went  our  heroine, 
determined  to  save  her  horse.  The  captors  were  over 
taken  and  found  to  be  in  strong  force  :  an  engagement 
ensued,  and  the  pursuers  were  driven  back  ;  "VVi-ne-ma 
assumed  command.  Another  fight  ensued.  The  day 
was  doubtful.  The  woman-chief  encouraged  her 
braves.  They  had  not  consented  for  her  to  take  the 
advance.  Enraged  at  the  loss  of  some  of  her  fighting 
men,  she  made  a  charge  at  the  head  of  her  braves 
with  such  audacity  and  skill,  that  the  Pitt  Rivers, 
accustomed  to  light  in  individual  style,  each  man  for 
himself,  were  taken  by  surprise  and  completely  routed, 
leaving  three  dead  warriors  and  the  stolen  horses  in 
the  possession  of  the  Modocs.  Wi-ne-ma  refused  to 
allow  the  dead  Indians  to  be  scalped  or  mutilated.  Sat 
isfied  with  he  recovery  of  the  horses  and  the  victory 
over  her  enemies,  she  saddled  her  recaptured  horse 
and  bade  her  people  follow,  led  the  way  to  Lost  River. 
Some  of  the  Modoc  braves  who  were  of  this  party 
declare  that  the  woman-chief  can  whip  any  man-chief. 
Those  who  have  seen  her  only  when  in  repose  can 
not  form  an  idea  of  her  wonderful  courage  and  daring 
spirit.  Few  men,  or  women,  of  any  race  or  tribe, 
have  exhibited  such  examples  of  personal  courage  and 
sagacity  as  Wi-ne-ma. 
2* 


34:  PEACE-MAKING  SUCCESSFUL. 

There  is  a  man  named  Eliott,  living  at  Yreka,  who 
does  not  hesitate  to  declare  that  to  Wi-ne-ma  he  owes 
his  life.  He  was  engaged  in  combat  with  a  Shasta 
Indian,  when  the  squaw  of  the  latter  came  to  the 
assistance  of  "her  man,"with  a  drawn  revolver.  Wi 
ne-ma,  taking  in  the  danger,  sprang  forward,  wrenched 
the  pistol  from  the  hands  of  the  infuriated  squaw, 
fired  it  in  the  air  above  her  head,  then,  holding  her 
arms,  compelled  her  to  observe  neutrality.  The  fight 
ended  and  no  great  harm  was  done.  "Wi-ne-ma  brought 
the  parties  together,  made  terms  of  peace,  and  the 
combatants  became  personal  friends. 

In  the  autumn  of  1807,  Wi-ne-ma  and  Frank  took 
up  a  ranch  a  few  miles  distant  from  Yreka.  Their 
home  became  the  stopping  place  for  stock-hunters, 
Indians,  and  an  occasional  wayfarers.  Frank  being 
an  old-fashioned  Kentuckian,  always  hnng  the  "latch- 
string  outside,"  and  gave  welcome  to  everybody. 
He  was  never  known  to  accept  pay  for  meals  or  horse- 
feed,  except  upon  one  occasion. 

One  rainy  evening  in  February  1868,  just  as  dark 
ness  set  in,  a  voice  shouted  "hallo ! "  Frank  went  to 
the  door  and  found  a  pompous-looking  man  sitting  on 
his  horse.  The  stranger  asked  for  lodging;  it  was 
granted,  and  his  horse  was  put  in  the  barn,  a  pine-wood 
fire  lighted  up  the  cabin,  and  Wi-ne-ma  prepared 
supper.  The  stranger  was  evidently  a  merchant 
"runner"  and  like  nearly  all  small-minded  men  made 
great  display  by  calling  for  extra  sauces,  napkins,  and 
such  things  as  he  knew  were  not  in  use  among  fron 
tier  people. 

Wi-ne-ma  was  vexed,  Frank  bit  his  lips,  and  said  but 


PEACE-MAKING  SUCCESSFUL.  35 

little.  The  stranger  brought  out  some  fine  cigars, 
and  after  lighting  one  for  himself,  began  to  talk 
glibly  on  the  cost,  saying  such  cigars  could  not  be 
bought  in  San  Francisco  short  of  twenty  cents  each  by 
the  thousand.  He  acted  as  though  he  was  about  the 
only  man  worthy  to  be  heard  on  that  occasion.  He 
descanted  loudly  on  the  old  times  in  the  South ;  had 
much  to  say  about  abolitionism,  miscegenation,  pure 
blood,  and  other  idle  talk,  taking  pains  to  say  "all 
good  Indians  were  four  foot  under  ground,"  talked 
of  the  squaw-men,  &c.  When  "Wi-ne-ma  had  pre 
pared  a  bed  for  him  with  snow-white  sheets,  he  threw 
himself  upon  it,  without  undressing,  taking  pains  to 
exhibit  a  pistol,  which  he  placed  under  the  pillow. 

The  breakfast  over,  the  following  morning,  he  or 
dered  his  horse,  as  though  he  had  been  a  lord,  and 
lighting  another  fine  Havana  without  offering  one  to 
his  host,  he  waited  for  his  horse.  With  the  cigar 
elevated  at  an  angle,  he  pompously  asked  for  his  bill, 
and  was  brought  to  his  senses  when  Frank  quietly 
informed  him  that  he  did  not  run  a  hotel  generally, 
but  had  begun  about  twelve  hours  since,  and  as  the 
stranger  was  his  first  patron  he  would  only  charge  him 
twelve  dollars;  saying  "  I  should  charge  you  nothing, 
but  you  talk  so  rich,  and  smoke  such  fine  cigars  you  had 
ought  to  pay  according  to  your  big  talk."  The  stran 
ger  began  to  demur,  but  before  he  had  succeeded  in 
drawing  his  little  pocket  "popgun,"  Frank  had  cov 
ered  him  completely  with  a  "  navy,"  and  the  pompous 
fellow  paid  the  bill ,  Frank  meantime  reading  him  a 
short  chapter  upon  miscegenation  that  was  new  to 
him.  Before  mounting,  Frank  handed  him  the  twelve 


36  PEACE-MAKING  SUCCESSFUL. 

dollars,  saying  he  had  hoped  that  he  would  refuse  to 
pay  the  bill,  so  he  could  have  a  good  excuse  for 
thrashing  him  and  teaching  him  common  sense  and 
decency. 

Soon  after  Frank  met  with  an  accident  which  dis 
abled  him  for  several  months.  The  farm  comprised 
thirty  acres  of  arable  land.  The  rainy  season  began ; 
Frank  was  unable  to  plow.  Wi-ne-ma,  being  physic 
ally  robust,  plowed  the  ground,  sowed  the  barley,  and 
with  little  assistance  harvested  the  crop,  hauled  it  to 
market,  sold  it,  and  saved  the  money  It  was  during 
this  time  that  Wi-ne-ma  demonstrated  her  ability  to 
defend  her  husband's  honor.  A  Yankee  who  had  not 
"  acclimated  "  well  but  had  retained  his  native  habit  of 
"  arguing"  things,  came  to  Riddle's  one  day,  and  after 
some  talk  about  a  stray  horse,  intimated  that  Mr. 
Riddle  had  behaved  unmanly  in  the  matter.  Wi-ne- 
ina  taking  in  the  situation,  pitched  into  Mr.  Yank,  and 
before  he  knew  it,  his  head  was  bleeding  profusely 
and  a  strong  hand  was  grasping  his  throat.  He 
fought  back  as  best  he  could,  but  the  poor  little  Yank 
was  in  the  hands  of  an  enraged  Modoc  woman,  who 
was  pelting  him  in  the  face,  saying  between  her  licks, 
"  I'll  learn  you  how  you  talk  about  my  man."  He 
begged  for  mercy,  and  Frank  persuaded  Wi-ne-ma  to 
desist.  "Wi-ne-ma  brought  a  basin  of  water  and  bathed 
the  battered  face  of  Yank  while  she  preached  a  short 
sermon  on  slandering  his  neighbors,  finally  asking  him 
to  stay  for  dinner,  which  invitation  Yank  accepted, 
and  the  whole  matter  was  amicably  adjusted  by  him 
receiving  the  assurance  that  the  story  of  his  whipping 
should  not  be  told  of  him.  When  he  met  his  friends 


PEACE-MAKING  SUCCESSFUL.  37 

he  claimed  to  have  been  dragged  by  his  horse  through 
the  sage-brush  for  half  a  mile,  and  his  face  and  clothing 
supported  the  lie.  That  man  is  now  one  of  the  best 
friends  Wi-ne-ma  and  Frank  have  on  the  Pacific 
Coast. 

The  regular  visits  to  her  father's  people  continued, 
and  thus  Wi-ne-ma  became  a  teacher  and  missionary 
to  her  own  race,  giving  them  much  valuable  informa 
tion  about  the  civilization  of  the  white  man.  From 
one  who  was  present  I  learned  something  of  her  efforts 
to  bring  the  Indian  up  to  a  full  realization  of  the 
necessity  for  adopting  the  white  man's  laws  arid  cus 
toms.  Said  my  informant,  "  In  the  evening  you  would 
see  the  women  and  men  gather  around  Wi-ne-ma  while 
she  told  them  of  the  wonderful  things  she  had  seen 
among  the  white  people,  of  their  manners  and  social 
customs ;  of  the  laws  and  rules  of  life ;  of  their  way 
of  making  law  ;  making  machinery,  its  uses,  &c.  For 
hours  they  would  listen  while  she  talked,  and  to  her, 
much  of  the  advancement  of  the  Indians  at  Klamath 
and  Yai-nax  may  be  attributed." 


CHAPTER  VI. 

THE    EMANCIPATION   PROCLAMATION. 

FIRST  MEETING  OF  THE  AUTHOR  WITH  WI-NE-MA — IN  CAPTAIN  JACK.' 3 
CAMP — SHE  SPRINGS  TO  THE  FRONT  IN  THE  NICK  OF  TIME — ALMOST 
A  TRAGEDY — SUCCESS  OWING  TO  HER  WISDOM — HER  ADVICE  TO 
CAPTAIN  JACK. 

IT  was  intensely  cold,  and  the  wind  blew  almost  a 
gale,  filling  the  air  with  dust  and  snow.  Qur«camp 
was  out  on  an  open  plain  near  the  mouth  of  Lost 
River.  The  Modoc  Chief  had  ordered  his  people  to 
erect  a  council  tent,  and  supply  it  with  sage-brush  fuel. 
My  party  numbered  eleven  persons,  three  of  whom 
were  Klamath  Indians.  We  were  there  to  secure  the 
restoration  of  Captain  Jack's  band  of  Modocs  to  tho 
Klamath  reservation.  He  had  refused  to  join  in 
council  without  Wi-ne-ma  and  her  husband.  "We 
waited  patiently  until  nearly  mid-day.  Finally  the 
woman-chief  was  announced,  and  looking  out  from, 
the  council  tent  I  saw  for  the  first  time  this  noble- 
hearted  Indian  woman. 

Those  who  have  read  the  "  Wigwam  and  "War 
path,"  will  remember  that  the  Modoc  Chief  had  either 
eluded,  or  defied  those  who  sought  to  return  him  to 
the  Klamath  reservation,  upon  three  several  occasions. 

38 


THE  EMANCIPATION  PROCLAMATION.         .  39 

He  had  been  encouraged  in  his  refusal  to  return,  by 
some  white  men  who  believed  he  had  been  outraged 
in  the  treaty  of  1865.  This  council  was  one  of  pecu 
liar  character.  It  required  a  great  amount  of  wisdom 
to  hold  the  elements  in  subjection  while  the  discus 
sion  was  had.  Wi-ne-ma  calmly  took  a  place  beside 
Captain  Jack,  and  rendered  the  English  into  Modoc. 
After  considerable  diplomatic  skirmishing,  the  main 
question  was  reached.  The  Modoc  Chief  thinking  he 
had  made  his  case  irresistibly  strong,  and  that  the 
original  treaty  paper  could  not  be  produced,  said  that 
if  I  could  show  him  where  he  had  made  his  mark  at 
the  treaty  he  would  go  with  me.  To  his  surprise  I 
drew  from  my  coat  pocket  the  identical  paper.  He 
began  to  deny  the  paper,  but  was  assured  by  one  of 
his  friends  that  it  was  the  same.  He  then  said  "  All 
light."  provided  he  could  have  Modoc  Point  on 
the  Klamath  reservation  for  his  home.  I  made  the 
promise,  and  my  party  feeling  that  we  had  won  this 
rebellious  chief,  began  to  exhibit  signs  of  rejoicing. 
Captain  Jack  really  meant  to  do  as  he  promised,  but 
the  demonstration  of  triumph  made  by  my  party  was 
offensive  to  Modoc  pride,  especially  to  the  medicine 
man,  who  suddenly  arose,  saving  as  he  did  so,  a  few 
words  in  Modoc,  which  brought  every  brave  to  his 
feet.  Instantly  every  one  of  them  drew  pistols.  It 
need  not  be  said  that  my  party  also  quickly  assumed 
the  attitude  which  sudden  danger  suggests.  While 
the  air  was  musical  with  the  click  of  steel  springs, 
Wi-ne-ma  sprang  between  the  two  parties,  and,  with 
the  presence  of  mind,  almost  superhuman,  she  shouted 
"  Wait,  wait,  until  I  talk  !  Don't  shoot.  Hear  me." 


40  THE  EMANCIPATION  PROCLAMATION. 

Then  walking  back  and  forth  between  the  two  lines 
of  drawn  revolvers,  putting  her  hands  on  them  on 
either  side,  she  counselled  her  kinsman  not  to  shoot, 
begged  the  white  man  to  be  patient,  that  her  cousin's 
heart  was  good,  that  there  was  a  misunderstanding; 
saying  to  the  Modocs,  "  If  you  begin  now  it  is  the  last 
of  the  Modocs,"  and  to  my  party  "  You  will  all  be 
killed.'7  Then  with  the  air  of  a  commander,  born  to 
rule,  she  waved  her  hand  while  she  talked  with  an 
eloquence  which  only  great  occasions  call  out.  She 
held  both  parties  enthralled  by  her  speech.  The 
uplifted  pistols  slowly  went  down  on  both  sides,  and 
without  either  seemingly  yielding,  the  revolvers  were 
replaced  in  their  scabbards,  and  the  entire  council  was 
discussing  the  main  question  again.  The  result  of 
which  deliberation  was,  that,  the  Modoc  Chief  and  all 
his  people  finally  went  back  to  the  Klamath  reservation. 
It  requires  no  prophetic  power  to  see  what  would 
have  been  the  scene  on  this  occasion,  but  for  the 
presence  of  this  woman,  who  seems  to  have  been 
created  for  such  a  one,  and  peculiarly  qualified  to 
enact  such  feats  as  few  can  perform.  At  that  time 
the  Modocs  numbered  about  seventy  warriors.  True, 
they  were  then  poorly  armed  with  pistols,  many  of 
them  having  bows  and  arrows,  but  to  a  frontiersman, 
these  are  the  least  desirable  arms  to  be  in  the  hands 
of  Indians  in  times  of  trouble.  My  party  were  all 
armed  with  the  best  navy  revolvers,  and  eveiy  man 
was  a  man,  and  it  is  not  probable  that  the  Modocs 
would  have  escaped  unscathed,  nor  would  we  have 
survived  the  struggle.  The  Modoc  War  would  have 
been  anticipated,  and  probably  the  name  of  Captain 


THE  EM  A  NCIPA  TION  PROCLA  MA  TWN.  4-1 

Jack  would  have  been  lost  in  this  fight,  had  not 
Wi-ne-ma  come  to  the  rescue  at  that  opportune 
moment. 

The  Modocs  were  placed  upon  Klamath  under 
favorable  circumstances,  and  would  have  remained 
permanently,  had  the  acting-agent  kept  the  faith  of 
the  government,  by  protecting  them  from  the  taunts 
and  threats  of  the  other  Indians  of  the  reservation, 
who  constantly  badgered  Captain  Jack  and  his  people. 
When  he  left  the  second  time  and  returned  to  Lost 
River,  Wi-ne-ma  prevented  the  remainder  of  the 
Modoc  Tribe  from  joining  him.  She  sought  to 
reconcile  her  cousin  to  the  new  agent,  and  did  for 
several  months  defer  the  final  war.  Had  her  advice 
been  regarded,  the  Modoc  War  would  not  have  been. 

Early  in  the  year  1STO,  as  Superintendent  of  Indian 
Affairs  for  Oregon,  under  the  authority  of  the  inter 
course  laws  of  the  United  States,  I  issued  a  proclama 
tion  of  emancipation  for  all  Indian  slaves,  and  also 
notified  white  men  who  w^ere  living  with  Indian 
women,  out  of  legal  marriage,  of  my  determination 
to  prosecute  all  such  persons,  taking  the  unpopular 
position,  that  any  man,  of  any  race,  who  would  live 
with  a  woman  without  marriage,  ought  to  be  com 
pelled  to  make  such  woman  a  legal  wife,  and  giving 
the  white  men  who  lived  with  Indian  women  the 
alternative  of  making  them  wives,  or  of  being  prose 
cuted  for  violation  of  the  intercourse  law.  Wi-ne-ma 
believing  herself  to  be  really  married,  as  indeed  she 
wras  under  the  usages  of  her  people,  was  unceasing  in 
her  efforts  for  the  fulfilment  of  the  law,  and  rested 
not  until  the  white  men  holding  Indian  women  in 


4:2  THE  EMANCIPA TWN  PROCLAMATION. 

bondage  had  married  them.  To  my  efforts  in  this 
matter  may  be  accredited  Wi-ne-ma's  friendship  for 
me,  and  her  heroic  services  in  the  Lava-beds  in  my 
behalf. 

When  the  news  reached  Wi-ne-ma  that  Major  Jack 
son  had  attacked  Captain  Jack,  in  an  instant  she  was 
flying  over  the  hills  towards  her  father's  camp,  fifty 
miles  distant.  She  knew  that  her  father's  family 
were  not  in  sympathy  with  the  rebels  whom  the 
government  was  compelling  to  return  to  the  res 
ervation,  and  she  also  knew  that  if  the  white  men 
found  them  oft'  of  the  reservation  no  questions  would 
be  asked  about  "  passes."  She  reached  the  camp  a 
little  after  daylight  the  next  morning,  and  hurried 
her  kindred  to  the  agency  at  Yai-nax.  She  was  none 
too  soon.  Already  had  the  scouts  been  on  the  trail, 
and  already  had  Modocs  from  the  rebel  camp  sought 
to  enlist  this  band  in  the  war.  Had  they  succeeded 
it  is  probable  that  instead  of  one  thousand  men  fight 
ing  fifty-three  for  ninety  days,  that  ten  thousand 
WThite  men  would  have  found  entertainment  in  the 
Lava-beds  for  a  much  longer  period.  Had  the  In 
dians  at  Yai-nax  become  involved  in  the  war,  others 
would  have  joined  them,  and  a  regular  Indian  war 
would  have  been  inaugurated,  costing  thousands  of 
lives  and  millions  of  dollars  in  money.  That  they 
did  not  join  the  rebels  was  owing  more  to  the  sagacity 
of  Wi-ne-ma  and  Capt.  O.  C.  Applegate,  than  because 
the  Indians  did  not  have — as  they  thought — sufficient 
cause  of  complaint. 


CHAPTER  YII. 

THE   FLAG   OF   TRUCE. 

WI-NE-MA  AS  A  PEACE-MAKER — THE  FLAG  OF  TRUCE — ORGANIZA 
TION  OF  THE  PEACE-COMMISSION  — WINE  MA  AT  FAIRCHILD's  — 
HER  MISSION  TO  HER  COUSIN —NARROW  ESCAPE —SUCCESSFUL  IN 
MAKING  THE  ARMISTICE  — HER  UNDERSTANDING  OF  THE  TERMS  — 
THE  CAPTURED  HORSES — THE  PET.TION  REFUSED— THE  BROKEN 
PLEDGE  OF  GOVERNMENT— THE  AUTHOR  AND  THE  WARRIOR-CHIEF 
TRUTH  THRUST  DEFIANTLY  IN  THE  FACE  OF  THE  PEACE-COMMIS 
SIONER — INDIAN  WIT  MIXED  WITH  SARCASM — THE  NEW  LAW — 
WHEN  WAS  IT  MADE. 

THE  government  determined  to  save  the  further 
effusion  of  blood,  and  sent  out  a  Commission  to  the 
refractory  Modocs.  My  personal  acquaintance  with 
the  Modoc  Indians,  together  with  the  successful  man 
agement  of  the  Indians  of  Oregon  as  Superintendent 
of  Indian  Affairs,  pointed  me  out  as  the  man  to  adjust 
the  difficulties.  After  several  refusals  to  accept  this 
office,  1  was  commissioned  by  letter  of  instructions, 
as  Chairman  of  the  Commission.  I  was  instructed  to 
co-operate  with  General  Cariby,  and  in  no  event  to 
interfere  with  the  movement  of  the  troops.  A  glance 
at  this  single  proposition  tells  the  whole  story  of  the 
failure. 

Communication  was  established  between  the  com 
mission  and  the  Modoc  camp  and  an  arrangement 

43 


44  THE  FLAG  OF  TRUCE. 

made  and  entered  into,  by  and  between  the  government 
on  the  first  part,  and  the  Modocs  on  the  second  part,  to 
the  effect  that  no  hostile  movements  were  to  be  made 
by  either  of  the  parties  to  this  compact  during  the 
existence  of  the  armistice.  The  army  was  in  two 
divisions,  one  at  Fairchild's  Ranch  twenty-five  miles 
north,  and  the  other,  being  at  Louie  Land's  Ranch, 
twenty  miles  south  of  the  Modoc  camp  in  the 
Lava-beds. 

Having  personal  knowledge  of  Wi-ne-ma  and  her 
husband,  and  remembering  the  very  efficient  services 
rendered  in  1869, 1  sent  for  them  and  employed  them 
as  messengers  and  interpreters  on  the  part  of  the 
government.  While  peace  negotiations  were  going 
on,  and  before  the  time  fixed  for  the  surrender, 
a  squad  of  soldiers  under  command  of  Major  Biddle, 
captured  the  only  band  of  horses  belonging  to  the 
Modocs.  When  this  breach  of  the  peace  was  made 
known,  Wi-ne-ma  declared  that  they  would  keep  no 
compact  after  that. 

The  chief  of  the  rebels  sent  his  wife  and  sister  to 
General  Canby,  requesting  the  restoration  of  the 
captured  horses.  Wi-ne-ma  joined  them,  as  did  the 
writer,  in  this  petition.  General  Canby  refused,  and 
the  Modoc  women  were  driven  back  to  the  rocks  on 
foot. 

On  the  morning  of  the  30th  of  March,  the  army 
was  astir  very  early,  and  Wi-ne-rna  being  for  the  first 
time  informed  of  the  purpose  of  moving  the  army 
nearer  the  Modoc  camp,  ventured  the  prediction  that 
"No  peace  could  be  made  if  this  were  done."  On 
the  first  day  of  April  the  two  divisions  cauie  up  from 


THE  FLAG  OF  TRUCE.  45 

opposite  sides  and  took  positions  within  two  miles  of 
the  Modocs. 

The  day  following  the  location  of  these  armies 
within  gunshot  of  the  Modoc  camp,  the  chief  was 
invited  to  a  council,  or  peace-talk  by  General  Canby, 
who  had  been  ordered  by  the  government,  to  assume 
control  of  the  peace  negotiations.  Wi-ne-ma  waa 
dispatched  to  the  Modoc  camp  to  make  the  arrange 
ments  for  the  meeting.  She  was  taunted  by  her 
cousin  with  the  several  breaches  of  the  compact  for 
peace  negotiations. 

On  the  following  day  General  Canby  accompanied 
by  General  Gillam,  Dr.  Thomas,  L.  S.  Dyar  and  the 
writer,  as  Chairman  of  the  Commissson  met  the  chief. 
The  Modocs  came  armed  and  were  disposed  to  be  quar 
relsome.  Wi-ne-ma  discovered  evil  intentions  on  the 
part  of  some  of  the  men  present,  and  satisfied  that 
treachery  was  contemplated,  she  sat  down  between  Gen 
eral  Canby  and  Dr.  Thomas  and  refused  to  leave  them. 
I  have  not  the  slightest  doubt  that  but  for  her  presence 
our  party  would  have  been  attacked  and  slain.  On 
their  turn  to  General  Canby's  tent,  Wi-ne-ma  informed 
the  General  and  the  Commission  of  their  narrow  escape. 
General  Canby  did  not  believe  it,  saying:  "The 
Modocs  dare  not  do  such  a  thing,  and  that  Wi-ne-ma 
was  only  frightened." 

A  few  days  after  this  meeting,  Captain  Jack  sent 
a  messenger,  asking  an  interview  with  me  alone.  I 
accepted  the  invitation,  and  with  Wi-ne-ma,  Frank, 
and  John  A.  Fairchild,  I  met  the  chief  and  a  number 
of  his  men  at  the  council  tent,  midway  between  the 
camps,  and  spent  several  hours  with  him  discussing 


46  TIIF  FLAG  OF  TRUCK 

the  situation.  lie  recounted  the  failure  of  the  gov 
ernment  to  recognize  him  in  1865,  then  again  the 
neglect  to  fulfil  promises  of  protection  in  1870,  the 
refusal  to  allow  him  to  become  a  citizen  on  equal  terms 
with  other  races.  The  treacherous  attack,  as  he 
termed,  it  of  Major  Jackson  on  Lost  Iliver,  the  preced 
ing  November;  his  willingness  to  surrender  when 
assured  of  fair  and  impartial  trial  by  a  jury  of  good 
men,  his  anxiety  to  make  terms  of  peace  whenever 
his  captured  horses  were  returned,  and  the  army  was 
withdrawn  to  its  original  position. 

I  sought  to  induce  him  to  surrender  to  General 
Canby,  under  a  flag  of  truce.  In  reply,  he  pointed  to 
the  scene  of  Ben  Wright's  massacre,  of  forty  Modocs 
under  a  flag  of  trnceywhich  occurred  within  sight  of  the 
spot  where  we  sat.-  When  I  assured  him  that  General 
Canby  was  a  different  kind  of  man,  he  answered  me 
with  the  query,  why  did  he  not  return  his  horses,  and 
why  he  broke  the  compact  by  bringing  so  many  men 
with  canons  to  make  peace.  lie  was  willing  to  trust 
General  Canby,  but  he  could  not  induce  his  men  to 
surrender  while  the  army  was  looking  on.  During 
this  council,  the  chief  repeatedly  asserted  his  friend 
ship  for  me,  and  the  faith  he  had  in  me  personally, 
but  that  I  could  not  keep  u  the  words"  because  my 
people  were  all  opposed  to  him,  and  looked  with 
contempt  upon  him  on  account  of  his  color.  Long  as 
I  have  memory,  I  shall  remember  his  last  appeal  to 
me,  to  give  him  the  Lava-beds  for  a  home,  saying  that 
if  any  other  place  was  given  him  the  white  men  would 
want  it  some  time,  but  the  Lava-beds  they  would  never 
want.  There  was  something  BO  sad  in  his  face  while 


THE  FLAG  OF  TRUCK.  47 

he  turned  and  swept  the  rocks  with  his  hand  as  he 
made  the  appeal. 

It  was  more  than  an  imaginary  scene,  this  man 
driven  before  a  powerful  civilization  to  a  wild  jumble 
of  rocks,  where  not  one  acre  of  cultivated  soil  could  be 
found  within  its  limits,  asking  for  a  home  where  only 
wild  birds  flew  above,  and  vile  reptiles  in  countless 
multitudes  crept  beneath, where  neither  wood  nor  grass 
had  footing,  where  desolation  seemed  to  have  gathered 
like  a  great  avenger  to  despoil  it  of  every  resource  for 
man  or  beast,  save  only,  the  living  swarms  of  fish 
which  peopled  the  lake  beside  it. 

I  could  not  under  the  instruction  I  had  received, 
give  him  the  Lava-beds.  The  council  ended  with 
pleasant  words,  so  far  as  personal  friendship  was 
concerned,  and  with  "Wi-ne-ma  and  Frank,  and  Mr. 
Fail-child,  I  returned  to  General  Canby's  camp  and 
reported  in  full  the  result  of  the  conference.  Wi-ne- 
ma  again  asserted,  as  we  returned,  that  no  peace 
could  be  made  as  long  as  the  soldiers  were  so  near. 
General  Can  by  and  Dr.  Thomas  were  much  impressed 
with  the  report  of  the  council,  and  it  was  resolved  to 
make  another  effort  to  save  Captain  Jack.  Wi-ne-ma 
was  dispatched  with  the  proposition  to  the  Modoc 
Chief  to  come  out  with  such  of  his  people  as  were 
willing,  under  promise  of  protection  by  the  army,  and 
an  amnesty  to  all  who  would  accept  the  offer.  She 
went  on  this  mission  without  hope,  because  as  she 
asserted  "  no  one  dares  to  leave  the  Modoc  camp." 
Nevertheless,  ghe  went  aga*in  to  her  cousin  with  the 
offer.  He  received  her  kindly  but  refused  to  entertain 
any  proposition  not  made  to  the  whole  band. 


4:8  TUB  FLAG  OF  TRUCE. 

"Wi-ne-ma  sorrowfully  left  the  Modoc  Camp  expect 
ing  that  she  would  see  her  cousin  no  more,  as  she 
had  intimations  of  an  attack  being  made  by  the  army 
very  soon  if  the  offer  was  refused.  She  learned  as 
she  left  the  Modoc  Camp  of  the  proposed  treachery. 
"When  she  arrived  in  our  camp  her  eyes  were  swollen 
and  she  was  sobbing. 

General  Canby  did  not  seem  to  be  surprised,  simply 
saying,  "They  dare  not  do  it."  Mr.  Dyar  gave  it 
credit.  Knowing  both  William  and  Wi-ne-ma,  I 
believed  the  warning  and  gave  my  opinion  accord 
ingly.  Dr.  Thomas  discredited  the  warning.  As  he 
said  to  me,  he  thought  as  General  Canby  did,  that 
reporters  were  anxious  for  sensational  news,  and  per 
haps  Wi-ne-na  and  her  husband  were  influenced  in 
this  matter  by  outside  parties,  at  least,  he  questioned 
Bogus  Charlie,  who  came  soon  after  "Wi-ne-ma  from 
the  Modoc  Camp,  as  to  the  correctness  of  the  report. 
Bogus  Charlie,  in  very  excited  tones,  demanded  to 
know  who  had  told  it.  The  Doctor  evaded,  until 
Bogus  became  urgent,  and  then,  either  through  his 
frankness  or  on  account  of  tho  threatening  attitude 
of  Bogus,  replied  that  Wi-ne-ma  had  told  it.  Bogus 
went  directly  to  Wi-ne-ma  and  demanded  her  authority. 
She  refused  to  give  it,  and  Bogus  in  high  temper  stole 
out  of  camp  and  went  to  the  stronghold  of  his  chief. 
When  he  made  known  the  fact  that  they  had  been 
betrayed  a  scene  ensued.  A  bitter  quarrel  arose  and 
high  words  followed.  It  was  finally  decided  to  send 
for  Wi-me-na.  Boston  Charlie  was  dispatched  with 
the  demand  for  her  to  come  forthwith  to  the  "  strong 
hold."  Boston  came  and  made  the  demand.  When 


THE  FLAG  OF  TRUCE.  49 

Wi-nc-ma  learned  that  her  cousin  was  accused  of 
betraying  the  Modocs,  she  said  she  would  go,  though 
she  felt  she  would  never  return.  Dr.  Thomas  now 
alive  to  the  mistake  he  had  made  was  doubtful  about 
her  safety.  General  Canby  thought  it  unsafe,  but 
interposed  no  objection;  having  great  faith  in  Wi-ne- 
ma's  discretion  and  her  courage,  I  gave  my  assent 
because  she  wished  to  vindicate  her  integrity.  Her 
husband  consented  with  the  added  declaration  that  if 
she  wras  harmed  he  would  avenge  her. 

In  all  the  records  of  heroic  actions,  that  of  Wi-ne-ma 
going  after  the  betrayal  into  the  camp  of  the  most 
desperate  men  in  the  world,  stands  alone  peerless,  as 
an  act  of  heroism.  I  did  not  believe  she  would  be 
harmed,  because  I  knew  that  Captain  Jack  and  Scar- 
Face  Charlie  were  her  personal  friends.  In  proof  of 
my  faith,  I  gave  her  my  horse  and  overcoat.  "Wi-ne-ma 
when  ready  to  start,  clasped  her  little  boy  in  her  arms 
and  pressed  him  to  her  bosom  with  all  the  affection 
of  her  strong  nature.  Imprinting  a  kiss  upon  his 
lips  she  turned  to  mount  her  horse.  The  mother's 
heart  subdued  the  heroine,  and  she  caught  him  again, 
and  again  to  her  bosom.  Finally  rising  above  the 
mother  she  again  became  the  heroine,  and  with  livid 
face,  she  mounted  her  horse  and  bidding  farewell  to 
her  husband  rode  away. 

When  she  reached  the  camp,  the  Modocs  gathered 
around  her  and  demanded  her  authority  for  the  story. 
She  evaded  at  first,  but  when  a  dozen  pistols  were 
drawn  upon  her,  she  arose  to  the  grand  height  of  the 
real  Modoc,  and  smiting  her  breast  she  confessed  she 
had  told  it,  and  that  Captain  Jack  did  not  tell  her, 
3 


50  T1IE  FLAG  OF  TRUCE. 

but  that  one  of  the  members  of  the  band  did  tell  her. 
Then,  walking  backwards  until  she  stood  upon  a  rock 
above  the  angry  mob,  she  clasped  her  right  hand  upon 
her  pistol,  and  the  other  on  her  heart  she  shouted 
aloud,  "I  am  a  Modoc  myself.  I  did  tell  it.  But  I 
will  not  tell  you  who  told  me.  Shoot  me  if  you  dare, 
I'll  never  betray  my  informant."  An  Indian  appre 
ciates  bravery,  and  despises  cowardice.  Wi-ne-ma 
had  won  the  admiration  of  her  people,  and  instantly 
a  dozen  pistols  were  drawn  in  her  defence.  Captain 
Jack  ordered  half  a  dozen  of  his  personal  friends  to 
escort  "Wi  ne-ma  out  of  the  rocks,  and  she  arrived  in 
safety  at  the  tent  of  the  Peace  Commission,  in  the 
camp  of  General  Canby. 


CHAPTER  VIII. 

THE   FATAL    COMPACT. 

WARNING  REPEATED — STRATEGY  FOILED — EVIDENCE  OP  TREACHERY — NO 
MEKT1NG  EXCEPT  ON  EVEN  TERMS — HOPE  OF  PEACE  GONE — TURNING- 
POINT — DR.  THOMAS'S  FAITH  IN  PRAYER — RELIGIOUS  STRATEGY  OF  THE 

MODOCS— THE  COMPACT  ENDING  IN  BLOOD — THE  UNAVAILING  PROTEST 
—GREAT  RELIGIOUS  FAITH  OF  DR.  THOMAS GENERAL  CANBY  UNDER 
RATES  MODOC  COURAGE — WI-NE-MA*S  ANXIETY  TO  AVERT  THE  BLOODY 

SCENE TRYING     COURAGE — €Tl   TOllte     TO    THE     TRYSTING      PLACE — THE 

MODOCS  IN  COUNCIL — CAPTAIN  JACK'S  COURAGE — ALLOTMENT  OF  BLOODY 
WORK. 

UPON  "Wi-ne-ma's  return  she  confirmed  the  warning 
against  meeting  the  Modocs  unarmed.  On  the  day 
following,  Boston  Charley  came  to  the  camp  of  the 
Peace  Commission,  and  proposed  a  meeting  to  be  held 
at  the  council  tent,  declaring  that  the  Modocs  were 
ready  for  peace,  and  that  Captain  Jack  with  four 
unarmed  men  were  waiting  at  the  council-tent  As 
Chairman  of  the  Commission  I  declined  the  meeting 
on  the  terms  proposed,  but  expressed  readiness  to  meet 
an  even  number  all  armed. 

Half-way  up  the  side  of  the  bluff  overlooking  the 
rocks,  a  signal  and  lookout-station  had  been  estab 
lished.  While  Boston  wras  importuning  for  the  meet 
ing,  a  message  was  received  from  that  station,  saying 

51 


52  THE  FATAL  COMPACT. 

that  there  were  five  apparently  unarmed  Modocs  at 
the  council,  but  that  behind  them  in  the  rocks  were 
twenty  men  with  rifles.  The  evidence  of  treachery 
in  this  instance  was  so  unmistakable  that  the  entire 
board  was  convinced.  Boston  departed,  disappointed. 

Foiled  in  this  attempt,  the  Modocs  who  were  in 
favor  of  assassination  held  a  secret  council,  and  laid 
plans  to  entrap  the  Commission,  which  were  suc 
cessful.  The  Peace  Commissioners  were  almost  in 
despair,  since  no  meeting  could  be  had  on  honorable 
and  fair  terms. 

General  Canby  expressed  himself  satisfied  that  no 
peace  could  be  made  with  the  Modocs,  that  was  in 
harmony  with  justice,  and  so  telegraphed  the  authori 
ties  at  Washington,  also  informing  them  that  he  had 
the  "  army  in  position  to  compel  surrender."  Half 
an  hour's  warning  would,  at  any  moment,  hurl  them 
on  to  the  stronghold. 

General  Canby  determined  to  make  no  attack  on 
the  Modocs  until  the  arrival  of  Donald  McKay  with 
his  Warm  Spring  scouts.  His  reasons  were  no  secret, 
as  he  gave  them  in  the  councils  of  the  Peace  Commis 
sion.  They  were,  because  he  wished  to  save  the 
white  soldiers,  and  he  knew  the  Warm  Springs  scouts 
were  experienced  warriors. 

While  waiting  for  reinforcements  for  the  "thousand 
men,"  and  we  were  expecting  orders  from  Washing 
ton  to  withdraw  as  a  Peace  Commission,  I  left  my  post 
for  the  first  time  since  the  armistice  was  agreed  upon. 
A  short  time  after  my  departure  Boston  Charley 
again  appeared  at  the  Peace  Commission  tent  with  a 
proposition  for  a  meeting.  He  was  shrewd  enough 


THE  FATAL  COMPACT.  53 

to  take  advantage  of  my  absence.  Knowing  that  Dr. 
Thomas  was  a  "  Sunday  Doctor"  (minister),  Boston 
surprised  the  good  Doctor  by  informing  him  that 
"God  had  come  into  the  Modoc  heart  and  put  a  new 
lire  into  it ; "  declaring  that  they  were  ashamed  for 
having  attempted  intrigue ;  that  they  were  ready  to 
surrender,  and  only  wanted  assurance  of  good  faith. 
Wi-ne-ma  and  her  husband  were  acting  as  interpreters, 
and  could  not  give  an  adverse  opinion  in  presence  of 
the  Modoc  messenger,  though  manifesting  their  dis 
approbation  as  far  as  possible.  The  compact  was 
made  in  conformity  with  the  proposition  of  Boston 
Charley. 

Upon  my  return,  Dr.  Thomas  informed  me  of  the 
unwise  compact.  He  was  overflowing  with  religious 
enthusiasm,  declaring  that  the  prayers  of  the  peace- 
loving  people  had  been  heard,  and  that  "  to-morrow 
will  witness  the  triumph  of  God."  I  did  not  believe 
the  Modocs  meant  peace,  and  so  stated.  The  last 
night  of  Dr.  Thomas  in  the  flesh  was  partly  passed  by 
him  in  prayer,  and  the  endeavor  to  reconcile  me  to 
the  meeting  on  the  morrow.  We  were  discussing  the 
meeting  when  Boston  Charley  came  in  next  morning. 
He  came  to  assure  himself  that  all  was  right  for  the 
hellish  purpose. 

1  went  to  General  Canby's  marquee  and  sought  to 
dissuade  him  from  his  purpose.  To  my  remonstrance 
against  the  meeting  he  mentioned  the  blood  it  would 
save  both  races,  and  while  he  had  not  sufficient  faith 
in  the  warning  to  satisfy  his  mind,  he  evidently  had 
a  father's  care  for  the  soldiers  under  his  command. 
He  pointed  to  the  two  bodies  of  armed  soldiery,  and 


54:  THE  FATAL  COMPACT. 

said,  "  The  Modocs  may  be  very  brave  and  very  des 
perate,  but  they  dare  not  break  the  peace  with  a 
thousand  men  looking  on." 

The  preparations  for  keeping  the  appointment  were 
being  made,  when  Wi-ne-ma  and  her  husband  made  a 
last  protest  against  the  fulfilment  of  the  unwise  com 
pact.  Dr.  Thomas  was  unwilling  to  abandon  the 
effort.  Commissioner  Dyar  agreed  with  me  that  the 
meeting  should  not  take  place.  General  Canby  main 
tained  his  views,  and  gave  orders  for  a  watch  to  be 
kept  at  the  signal-station ;  then,  giving  some  private 
instructions  to  his  secretary,  he  dressed  in  full  uniform, 
without  arms,  and  called  for  Dr.  Thomas.  Together 
they  walked  off,  side  by  side,  towards  the  peace  tent, 
one  mile  away.  Having  failed  to  dissuade  them  from 
going,  I  had  no  honorable  alternative  but  to  follow. 
Writing  a  hasty  note  to  my  family,  at  Salem,  Oregon, 
I  prepared  to  go,  and  caught  the  halter  of  my  horse, 
intending  to  mount,  when  Wi-ne-rna,  unable  to  sup 
press  her  fears,  snatched  the  halter,  and  winding  it 
round  her  waist,  threw  herself  upon  the  ground,  and 
cried  most  earnestly,  "  Do  not  go.  You  will  be  kill. 
The  Modocs  mad  now.  Meacham,  you  no  go."  Her 
entreaty  moved  me,  and  I  relaxed  my  grasp  of  the 
halter,  and  calling  to  General  Canby  and  Dr.  Thomas, 
went  to  them,  and  renewed  my  protest  against  going 
unarmed.  They  were  immovable.  I  then  for  the 
first  and  only  time  in  my  life,  made  use  of  my  frater 
nal  relations  to  induce  them  to  assent  to  a  promise  on 
my  part,  as  Chairman  of  the  Commission,  to  withdraw 
the  army,  if  we  found  satisfactory  evidences  of  pre 
meditated  treachery.  This  proposition  was  emphati 
cally  rejected  also. 


THE  FATAL  COMPACT.  55 

Seeing  no  alternative,  I  returned  to  the  Commis 
sioners'  tent,  handed  my  valuables  to  Mr.  Fairchilds, 
and  securing  a  promise  from  him  that  if  my  body 
should  be  badly  mutilated,  it  should  be  buried  in  the 
rocks  of  the  Lava-beds,  and  not  sent  to  my  family,  I 
sought  again  to  mount  my  horse,  when  Wi-ne-ma 
caught  me  by  my  coat,  and  endeavored  to  detain  me. 

Firmly  refusing  to  remain  in  camp,  I  bade  Wi-ne- 
ma  and  her  husband  follow,  and  rode  off  to  the 
council  tent  in  the  Lava-beds,  accompanied  by  Com 
missioner  Dyar.  Wi-ne-ma  parted  with  her  hoy,  and 
with  steady  nerve  mounted  her  horse  and  joined  Mr. 
Dyar  and  myself.  Mr.  Riddle  hastily  arranged  his 
business  affairs,  and  also  joined  us  on  this  danger- 
fraught  ride. 

Turn  for  a  moment  to  the  Modoc  camp,  previous  to 
the  murderers  leaving  for  the  bloody  work.  Captain 
Jack  had  not  yet  given  his  assent  to  the  treacherous 
deed  soon  to  be  enacted.  When  preparations  for 
leaving  camp  were  being  made,  he  called  the  blood 
thirsty  savages  around  him,  and  sought  to  dissuade 
them  from  the  execution  of  the  murderous  purpose. 

Hooker  Jim  (who  still  lives,  a  blot  on  humanity,  at 
Quawr-Paw  Agency)  assisted  by  others,  pushed  the 
chief  down  upon  the  rocks,  and  placing  a  woman's 
hat  upon  his  head,  taunted  him  with  cowardice. 

In  view  of  Captain  Jack's  record  as  a  warrior  no 
one  will  ever  say  he  was  a  coward,  hut  had  he  refused 
to  accede  to  the  demands  of  the  cut-throats,  and  they 
had  then  and  there  enforced  the  threat  of  death,  it 
would  have  been  better  for  himself,  better  for  Gen 
eral  Canby,  Dr.  Thomas,  and  myself,  better  for  his 


56  THE  FATAL  COMPACT. 

race,  better  for  the  interests  of  justice,  and  to-day  his 
name  would  be  enshrined  as  a  martyr,  instead  of  being 
used  as  the  watchword  against  his  race.  Whether  he 
lacked  the  courage  to  meet  such  a  fate  as  presented 
itself  in  the  persons  around  him,  or  whether  he  deter 
mined  to  drink  one  unholy  draught  from  the  goblet 
of  revenge,  for  insults  and  wrongs,  may  not  be 
known,  but  he  threw  the  shawl  to  the  ground  which 
they  had  put  on  him  to  humiliate  him,  and  dash 
ing  the  hat  from  his  head,  sealed  the  fate  of  himself 
and  General  Canby  at  least. 

The  allotment  of  the  bloody  work  was  made,  and 
Old  Schonchin  was  awarded  the  privilege  of  "  killing 
Meacham."  To  Boston  Charley  was  accorded  the 
attack  on  Dr.  Thomas.  Black  Jim  was  to  have  slain 
Mr.  Dyar,  while  Bancho  was  to  attack  Hid  die.  In  the 
event  of  General  Gillum  being  at  the  council,  Hooker 
Jim  was  to  make  sure  of  his  death.  Other  Indians 
were  dispatched  with  arms  to  the  scene.  Such  I  be 
lieve  to  have  been  the  arrangement,  the  opinion  being 
formed  from  investigations  subsequently  made. 


CHAPTER  IX. 

CARNIVAL   OF  BLOOD. 

THE     BETRAYAL   DECLARED     BY   ARMED   \VARRIORS — CORDIAL    GREETING — • 
CAPTAIN    JACK'S    HESITATION — THE    DEMAND    FOR  THE    REMOVAL  OF  THE 

SOLDIERS — DR.  THOMAS'S  LAST  SERMON HESITATION  OF  THE  MODOC  CHIEF 

— KAU-TUX— ALL  READY — GENERAL  CANBY  FALLS — DR.  THOMAS  TAUNTED 

— DYAR'S  ESCAPE — RIDDLE'S  FLIGHT  COVERED  BY  SCAR-FACE  CHARLEY — 
SCHONCHIN'S  BATTLE-CRY — MODOC  YELL — THE  THUNDER-STORM — WI-NE- 
MA'S  HEROISM — LEFT-  FOR  DEAD — ALMOST  TOO  LATE — BOSTON  CHARLEY 
ATTEMPTS  THE  DIFFICULT  OPERATION  OF  SCALPING  A  BALD-HEADED  MAN 

— HIS  FAILURE— SUCCESSFUL  STRATEGY  OF  WI-NE-MA. 

GENERAL  CANBY  and  Dr.  Thomas  were  the  first 
of  our  party  to  arrive.  They  were  greeted  by  the 
Indians  with  extreme  cordiality,  General  Canhy  giv 
ing  to  each  a  cigar.  Instead  of  five  unarmed  men, 
including  Scar-Face  Charley,  as  promised  by  Boston 
Charley,  in  negotiating  for  the  council,  we  found  eight 
well-armed  desperadoes,  including  the  notorious  cut 
throats,  Hooker  Jim  and  Black  Jim.  Captain  Jack 
seemed  anxious  and  ill  at  ease,  and  did  not  exhibit 
the  friendship  the  others  of  his  party  pretended. 

General  Canby  seemed  calm  and  thoroughly  self- 
possessed.  General  Thomas  did  not  appear  to  note 
any  suspicious  circumstances,  but  was  endeavoring  to 
impress  the  Indians  with  his  good  intentions.  I  made 
3*  57 . 


58  CARNIVAL  OF  BLOOD. 

my  election  to  abide  by  the  consequences.  I  knew 
that  the  horse  beneath  me  was  one  of  the  fleetest  in 
the  Modoc  country,  and  notwithstanding  the  rocky 
trail,  could  carry  me  out  of  danger  with  a  few  bounds, 
which  he  seemed  more  than  willing  to  make  at  the 
slightest  invitation.  I  made  up  my  mind  that  Canby 
and  Thomas  should  not  be  endangered  by  cowardly 
flight  on  my  part. 

"Withdrawing  from  my  overcoat  and  hanging  it 
upon  the  horn  of  the  saddle,  I  dismounted,  dropping 
the  rope  halter  to  the  ground,  leaving  my  horse  free 
to  escape.  Mr.  Dyar  dismounted,  leaving  his  horse 
free.  Mr.  Kiddle  secured  Wi-ne-ma's  horse,  and  we 
all  gathered  round  the  council-fire. 

Before  the  council  talk  began  I  sat  down  facing  the 
chief,  and  began  the  talk  by  referring  to  the  proposi 
tion  made  the  day  before  by  Boston  Charley,  and  con 
tinued  by  saying  that  we  were  ready  to  complete  the 
arrangement  for  peace.  Captain  Jack  asked  if  we 
•were  willing  to  remove  the  soldiers  from  the  Lava- 
beds,  and  give  his  people  a  home  in  the  country/  I 
felt  that  if  his  demand  was  met  we  could  escape,  and 
although  General  Canby  had  refused  to  allow  me  to 
make  this  promise,  I  thought  that  convinced  as  he 
must  be  of  intended  treachery,  he  would  feel  justified 
in  assenting  to  the  request.  Cautiously  turning  to 
him,  I  asked  him  to  talk.  After  a  moment's  waiting 
he  rose,  and  stood  erect.  Every  eye  was  upon  him. 
All  seemed  to  feel  that  if  he  assented  to  the  with 
drawal  of  the  army  the  trouble  would  be  passed  over. 
Whether  General  Canby  realized  the  situation  with 
all  its  fearful  possibilities,  and  would  not  swerve  even 


DOCTOR   THOMAS. 


CARNIVAL  OF  BLOOD.  59 

then  from  liis  purpose;  or  if  lie  still  thought  the 
Modocs  had  not  the  desperate  courage  to  execute  the 
plan,  can  never  be  known.  If  he  said  the  soldiers 
should  he  removed,  the  phantom  would  pass  as  a 
dream.  If  he  said  they  should  not  be  withdrawn,  the 
phantom  must  soon  hecome  a  terrible  reality.  With 
dignity  that  was  peculiar  to  that  brave  soldier,  he 
firmly  pronounced  his  own  death  sentence,  as  well  as 
that  of  Dr.  Thomas,  by  saying  that  the  "soldiers 
could  not  be  withdrawn" 

Again  and  again  the  Modoc  Chief  repeated  the 
demand  for  the  removal  of  the  soldiers.  General 
Canby  having  once  refused  was  mute.  Turning  to 
Dr.  Thomas,  who  was  sitting  at  my  left,  I  asked  him 
if  he  wished  to  talk.  The  Doctor  dropped  forward 
on  his  knees,  and  made  his  last  proclamation  of  peace. 
He  assured  the  Modocs  that  he  was  a  friend  to  them ; 
that  God  had  sent  us  to  them  as  messengers  of  peace. 

The  Modoc  Chief  leaned  forward,  and  touching  me 
on  the  arm,  he  once  more  declared  that  no  peace  could 
be  made  until  the  soldiers  were  taken  away.  I  be 
lieve  that  to  this  time  Captain  Jack  had  hoped  it 
wonld  be  granted,  and  thereby  bloodshed  avoided. 
Schonchin  sprang  to  the  seat  vacated  by  Captain 
Jack,  and  in  loud,  angry  tones  repeated  the  ultima 
tum.  Wi-ne-ma  had  thrown  herself  on  the  ground  in 
front  of  Dr.  Thomas,  and  was  interpreting  Schon- 
chin's  speech,  at  the  moment  when  Captain  Jack  gave 
the  signal,  "  Kau-Tux "  (all  ready).  Almost  at  the 
same  instant  the  Modoc  yell  broke  from  the  rocks, 
and  two  Modocs  sprang  forward,  hearing  rifles. 

Captain  Jack  drew  a    pistol,   and   shot   General 


60  GARNI  VAL  OF  BL  0  OD. 

Can  by,  the  ball  striking  him  in  the  face.  "Ellen's 
man"  joined  him  in  the  attack.  General  Canby  did 
not  fall  until  he  had  run  forty  or  fifty  yards,  when  a 
shot  struck  him  in  the  back  of  the  head.  His  assail 
ants  came  upon  him,  and  shooting  him  again,  stripped 
him  of  his  clothing,  turned  his  face  downward,  and 
then  left  him. 

Dr.  Thomas  received  a  shot  from  the  hand  of  Bos 
ton  Charley.  He  sank  slowly,  catching  by  his  right 
hand.  He  was  permitted  to  get  upon  his  feet  and 
stagger  away  a  few  rods,  his  murderers  taunting  him 
with  not  believing  Wi-ne-ma,  jeering  him,  and  ridi 
culing  his  religion  and  the  failure  of  his  prayers. 
Finally  pushing  him  down,  they  shot  him  through  the 
head,  stripped  him,  arid  turning  him  also  upon  his 
face,  gathered  up  the  dripping  garments,  and  joined 
the  other  murderers  at  the  council  fire. 

Mr.  Dyar  having  his  horse  for  a  cover,  when  the 
attack  was  begun,  made  good  his  escape,  although 
pursued  by  Hooker  Jim.  Mr.  Riddle  escaped  by 
running,  covered  by  Scar-Face  Charley's  rifle,  who 
declared  that  it  "  was  unworthy  of  a  Modoc  to  kill 
unarmed  men."  Simultaneously  with  the  attack  on 
General  Canby  and  Dr.  Thomas,  Schonchin  sprang  to 
his  feet,  and  drawing  both  a  knife  and  a  pistol  shouted 
"  Chock-e-la"  (Blood),  pointed  at  my  head,  find  dis 
charged  the  pistol,  the  bullet  tearing  through  the 
collar  of  my  coat  and  vest.  Before  the  next  shot, 
Wi-ne-rna  was  between  him  and  his  victim,  grasping 
his  arms  and  pleading  for  my  life.  I  walked  back 
wards  forty  yards,  while  my  heroic  defender  struggled 
to  save  me.  Shacknasty  Jim  joined  Schonchin  in  the 


CARNIVAL  OF  BLOOD.  (51 

attack,  and  Wi-ne-ma,  running  from  one  to  the  other, 
continued  to  turn  aside  the  pistols  aimed  at  me,  until 
I  went  down.  After  I  fell  I  raised  my  head  above 
the  rock  over  which  I  had  fallen,  arid  at  the  instant 
Schonchin  aimed  at  me  so  correctly  that  this  shot 
struck  me  between  the  eyes,  and  glanced  out  over  the 
left  eye,  which  was  blinded.  A  shot  from  Shacknasty 
Jim  struck  me  on  the  right  side  of  the  head,  over  the 
ear,  which  stunned  me,  and  I  became  unconscious. 
From  Wi-ne-ma  and  Scar- Face  Charley  I  learned  that 
Shacknasty  Jim  robbed  me  of  my  clothing  in  part,  not 
withstanding  Wi-ne-ma' s  expostulations;  that  while 
Jim  was  unbuttoning  my  shirt  coliar,  one  of  the 
other  murderers  came  up  with  a  gun,  and  pointing 
at  my  head,  was  just  in  the  act  of  touching  the 
trigger,  when  Jim  pushed  the  gun  up,  and  said  "  Don't 
shoot  any  more.  Him  dead.  He  no  get  up,  I  hit 
him  high  up ;  save  the  powder."  Having  taken  my 
coat,  pants,  and  vest,  they  left  me,  saying  to  Wi-ne-ma, 
"  Take  care  of  your  white  brother."  Wi-ne-ma  wiped 
the  blood  from  my  face,  and  straightened  my  limbs, 
believing  me  dead. 

Boston  Charley  drew  a  knife  which,  however,  was 
a  dull  one,  and  began  the  difficult  task  of  scalping  a 
bald-headed  man,  and  what  added  to  the  difficulty 
was  the  strong  arms  of  Wi-ne-ma,  grasping  him  and 
hurling  him  as  though  he  was  but  a  boy  to  the  rocks 
beside  me.  But  Boston  had  Modoc  persistency,  and 
springing  to'his  feet,  witli  his  pistol  he  struck  her  a 
blow  upon  the  head,  at  the  same  time  threatening  to 
shoot  her  should  she  again  interfere,  and  resumed  the 
delicate  task.  Wi-ne-ma,  dazed  by  the  blow  for  a 


62  CARNIVAL  OF  BLOOD. 

moment,  in  half-bewilderment  saw  the  dull  blade 
cutting  down  to  the  bone,  while  Boston,  enraged  and 
impatient,  set  one  foot  upon  the  back  of  my  neck, 
and  muttering  curses  in  broken  English,  succeeded  in 
cutting  a  circle  almost  around  the  upper  part  of  my 
head,  and  had  already  so  far  lifted  the  scalp  that  he 
had  inserted  the  fingers  of  his  left  hand  beneath  it, 
preparatory  to  tearing  it  off,  when  Wi-ne-ma,  recover 
ing  her  presence  of  mind,  resorted  to  strategy,  shout 
ing  exultingly,  "  Kap-ko  Bostee-na-soldier !  "  (soldiers 
coming.)  Boston  Charley,  without  waiting  for  proof 
of  the  announcement,  giving  his  victim  a  parting 
kick,  left  him,  as  he  still  supposed,  a  corpse  in 
Wi-ne-ma's  care. 


CHAPTER  X. 

THE  RESCUE. 

WI-NE-MA'S  NARROW  ESCAPE — TEMPERANCE  THE  MAIN  HOPE — THE 
FLORENCE  NIGHTINGALE  OF  THE  MODOC  WAR — DANGER  ON  LAND 
AND  WATER — WI-NE-MA  DEFENDING  THE  MOTHERS  OF  THE  FIFTY- 
THREE  MURDERED  BY  WHITE  MEN — THREATENED  OUTBREAK 

QUELLED. 

OPENING  his  eyes  with  her  fingers,  she  muttered^ 
"Him  dead,  him  dead."  She  straightened  his  limbs, 
once  more  wiped  the  blood  from  the  mutilated  face  at 
her  feet,  then  standing  a  moment,  her  eyes  caught 
sight  of  the  Btark  body  of  General  Canby;  turning 
half  round  she  saw  the  blood-stained  form  of  Dr. 
Thomas ;  looking  south  she  saw  her  cousin  and  his 
comrades  hastening  away,  bearing  with  them  the 
uniform  of  General  Canby  and  the  clothing  of  Dr. 
Thomas,  and  Commissioner  Meacham  ;  looking  north 
she  caught  sight  of  glittering  bayonets  coming  to  the 
rescue.  The  line  of  bayonets  is -coming  nearer,  and 
"Wi-ne-ma,  mounting  her  horse,  leaves  behind  her  the 
terrible  scene,  only  to  meet  the  threatening  column  of 
coming  avengers.  Haifa  dozen  muskets  were  pointed 
at  her  as  the  line  approached,  while  coarse  impreca 
tions  and  threats  assailed  her  ears.  Her  life  was  now 

63 


C4:  THE  RESCUE. 

endangered.  Placing  lier  hand  on  her  heart,  she  said, 
"Shoot  me,  shoot  me  if  you  dare!  I  am  not  to 
blame."  Corporal  Ross,  of  Captain  Miller's  company, 
sprang  to  the  front  and  repeated  the  challenge,  say 
ing,  "  I  will  avenge  her  death."  She  was  permitted 
to  pass  through  the  lines  on  her  return  to  the  Com 
missioners'  camp. 

The  rescuers  came  too  late  to  save  the  gallant  Gen 
eral  or  the  noble  Doctor;  already  had  their  limbs 
grown  stiff  on  the  slaty  rocks.  Schonchin's  victim 
was  struggling  to  get  upon  his  feet,  but  was  so  entirely 
covered  with  blood  from  his  half-dozen  wounds  that 
the  soldiers  levelled  their  guns,  thinking  him  an 
Indian.  Colonel  Miller  commanding  the  advance 
shouted-  in  time  to  prevent  a  volley  from  the  soldiers 
completing  the  work  begun  by  Schonchin  and  Shack- 
nasty  Jim.  I  was  placed  upon  a  stretcher,  and  carried 
to  the  hospital  in  a  half-conscious  condition.  My 
wounds  were  dressed,  and  pronounced  not  mortal,  but 
dangerous.  Wi-ne-ma  was  among  the  first  to  kneel 
beside  the  mattress  whereon  I  lay  in  the  great  tent. 
Day  after  day  she,  with  her  husband,  watched  over, 
me.  Almost  by  a  miracle  I  was  saved  in  the  rocks  ; 
not  much  less  b}ra  miracle  while  in  the  hospital.  The 
surgeons  declared  that  my  temperate  habits  alone 
made  my  recovery  possible. 

I  was  sent  to  my  wife,  who  awaited  me  at  the  mouth 
of  River  Lost,  having  come  by  rail,  stage,  and  ambu 
lance,  three  hundred  miles.  She  could  not  reach  the 
hospital  on  account  of  danger,  but  was  assured  that  I 
should  be  sent  to  her  alive,  if  she  would  come  with 
an  escort  to  the  place  named.  While  she  watched  the 


THE  RESCUE.  65 

little  white-hulled  boat  which  bore  me  over  to  her,  a 
sudden  "blow"  came  up,  which  threatened  to  engulf 
me  in  the  waters  of  the  Lake.  For  an  hour  the  oars 
man,  fought  the  danger,  sometimes  almost  in  despair, 
but  the  hidden  hand  which  saved  me  on  the  rocks 
calmed  the  tempest,  and  saved  me  again. 

"While  a  three-days'  battle  was  raging,  the  Pocahon- 
tas  of  the  Lava-beds  became  a  Florence  Nightingale 
in  the  army  hospital,  among  the  victims  of  her  cousin's 
bullets,  bathing  the  burning  brows,  and  administering 
nourishment  prepared  by  her  own  hands.  The  sol 
diers  were  assured  of  her  fidelity,  and  with  united 
voice  declared  her  to  be  a  ministering  angel.  When 
the  wounded  were  brought  in  from  the  battle-field, 
Wi-ne-ma  was  always  among  the  first  to  reach  the 
side  of  the  stretcher,  scanning  closely  the  faces  of  the 
wounded.  On  one  occasion  a  wild  cry  burst  from  her 
lips,  for  she  thought  she  recognized  the  face  of  Cor 
poral  Ross  among  them.  Her  paroxysms  of  grief 
wrere  pitiful  to  behold,  until  reassured  that  it  was  not 
her  friend  Ross. 

On  the  morning  of  the  24th  day  of  April,  Captain 
Thomas  prepared  to  start  out  to  the  "  Sand  Hill"  on 
a  reconnoitering  expedition.  "  Colonel  Tom  Wright " 
called  at  Riddle's  tent  before  joining  Captain  Thomas. 
WTi-ne-ma  offered  him  a  warning  against  the  dangers 
that  hung  around  the  pathway  of  the  party,  telling 
him  that  he  would  be  attacked.  He  laughed  at  her 
fears.  She  grew  more  earnest,  declaring  that  if  they 
went  with  a  small  party,  or  anything  less  than  the 
entire  army,  they  would  all  be  killed.  Notwithstand 
ing  thio  woman's  predictions  on  several  former  occa 
sions  had  been  verified,  her  advice  was  disregarded 


66  THE  RESCUE. 

by  Colonel  Wright,  and  lie  left  the  tent  with  a  care 
less  good-bye,  which  was  his  hist  farewell  to  this 
woman,  whose  judgment  had  been  demonstrated  so 
often,  and  so  often  ignored.  A  few  moments  later 
the  column  was  forming  for  its  own  funeral  march, 
unbelieving  that  their  beds  for  the  next  bivouac  were 
to  be  the  broken  rocks  of  the  Lava-bed. 

Pat  McManus,  the  sutler,  was  preparing  to  accom 
pany  this  expedition.  Mac  and  his  wife  were  warm 
friends  of  the  Riddles.  "Wi-ne-ma  besought  Mac  to 
remain  in  camp,  but  he  refused.  His  mule  was 
awaiting  him  outside  the  sutler  tent  Wi-ne-ma  went 
quietly  to  the  waiting  steed,  and  slipping  the  bridle 
from  his  head,  drove  him  away.  Mac,  armed  with 
Henry  rifle  and  Colt  navy  pistol,  emerged  from  the 
tent  in  time  to  see  the  bridleless  animal  scampering 
away  to  a  band  of  horses  on  the  hillside.  Words 
would  not  come  to  the  lips  of  the  enraged  sutler. 
Wi-ne-ma  stood  with  calm  face  waiting  for  the  storm 

O 

to  break.  It  came  at  last  in  a  demand  to  know  who 
it  was  that  had  dared  to  turn  loose  his  horse.  The 
woman  who  bearded  the  lions  of  the  Lava-bed  in 
their  stronghold,  calmly  replied,  "  I  turned  that  horse 
loose  for  sake  of  your  wife." 

During  the  time  intervening  between  the  three 
days'  battle  and  the  evacuation  of  the  camp  on  the 
llth  of  Ma}T,  the  old  Modoc  women  who  were  cap 
tured  by  the  army  were  placed  in  charge  of  Wi-ne-ma 
and  her  husband,  and  by  some  unaccountable  influ 
ence  of  army  red-tape,  they  were  allowed  to  subsist 
—homeless  prisoners  unaided  by  the  government. 
These  captured  women  were  often  threatened  with 
violence  by  the  soldiers  and  their  allies  (the  Warm 


THE  RESCUE.  67 

Spring  Indians),  and  on  more  than  one  occasion  "Wi 
ne-ma's  presence  alone  saved  their  lives.  Several 
efforts  were  made  to  induce  her  to  leave  her  charge, 
but  with  that  clear,  intuitive  judgment  for  which  she 
is  noted,  she  refused,  because  she  knew  that  the  ven 
geance  of  heroic  white  men  of  low  degree  would  be 
visited  on  the  poor  old  Modoc  women,  whose  crime 
consisted  in  being  the  mothers  of  the  fifty-three  men 
who  had  successfully  resisted  the  army  of  "  a  thous 
and  "  for  so  many  days. 

A  tumult  is  upheaving  the  hearts  of  Wi-ne-ma's 
people  at  Yai-nax,  who  had  stood  aloof  through  the 
war.  This  was  caused  by  the  killing  of  three  reser 
vation  Indians,  by  white  men,  in  Se-wa-kin  valley, 
under  very  peculiar  circumstances.  They  were  on  a 
hunting  expedition  outside  of  the  reservation,  at  least 
one  hundred  miles  from  the  seat  of  war.  Some  white 
men  were  driving  a  band  of  cattle  across  the  country. 
The  cattle  took  fright  at  sight  of  the  Indian  hunters, 
and  stampeded.  The  white  men  came  up,  and  took 
them  prisoners,  notwithstanding  the  Indians  declared 
their  good  intentions.  While  driving  the  prisoners 
before  them,  the  white  men  discussed  in  their  hearing 
the  propriety  of  killing  them  without  trial.  The 
Indians  attempted  to  escape,  and  two  of  them  were 
shot  down ;  the  other  made  his  way  to  the  reserva 
tion  and  told  of  the  tragedy.  This  created  immense 
excitement,  and  war-councils  were  held.  Captain 
Applegate  and  Wi-ne-ma  threw  themselves  into  the 
breach,  and  although  they  could  not  justify  or  defend 
the  acts  of  the  white  men,  they  prevailed  upon  the 
reservation  Indians  to  remain  quiet. 


CHAPTEK  XL 

BLENDING  BRAVE  BLOOD. 

PRANK  RIDDLE  THE  HUSBAND  OF  WI-NE-MA—  HIS  CAREER  AS  A  MINER 
—  EXCITING  EXPERIENCES  WITH  GRIZZLIES  —  HIS  DEVOTION  TO  THE 
INDIAN  RACE  —  A  SAFE  COUNSELLOR  —  CHARKA,  THE  HANDSOME  BOY, 
SON  OF  WI  NE-MA  AND  FRANK  —  HIS  FACULTY  FOR  OBSERVATION  — 
TRAVELS  IN  GRKAT  CITIES  BY  INSTINCT  —  HIS  COURAGE  IN  RESENTING 
INSULT  —  THE  WAITING  ARMS  OF  HIS  INDIAN  GRANDFATHER. 


RIDDLE,  the  husband  of  Wi-ne-ma,  is  a 
native  of  Kentucky.  His  parents  were  slave-holders, 
and  Frank  grew  to  fifteen  years  of  age  without  receiv 
ing  much  attention  from  them.  Several  years  before 
reaching  his  majority,  in  western  parlance  Frank 
"  struck  out  for  himself."  Arriving  upon  the  Pacific 
Coast,  in  1851,  he  first  sought  employment  in  Sacra 
mento  City,  and  subsequently  drifted  to  the  mines  of 
Northern  California.  His  lite  has  been  a  counterpart 
of  thousands  who  sought  fortune  at  the  point  of  the 
pick  and  shovel  and  the  "  Tail  of  the  Long  Tom  sluice- 
box."  Many  thrilling  episodes  he  had  passed  before 
we  find  him  surrendering  to  the  bright  eyes  of  the 
Modoc  maiden.  This  struggle  against  his  destiny 
was  brief,  and  as  we  have  shown  on  a  former  page,  he 
surrendered  to  this  Modoc,  and  was  married  under  the 
forms  and  ceremonies  of  her  people.  During  his 

68 


BLENDING  BRA  VE  BLOOD.  69 

sojourn  upon  the  Western  Coast,  be  lias  killed  seven 
hundred  and  forty -three  deer  and  elk,  and  one  hun 
dred  and  thirty-two  bears  of  various  species. 

During  the  efforts  for  peace  with  the  Modoc  Indians, 
in  1873,  Mr.  .Riddle  was  employed  as  an  interpreter. 
His  personal  acquaintance  with  them,  and  with  the 
difficulties  existing  between  them  and  the  white  race, 
made  him  the  man  for  the  occasion.  It  is  unfortunate 
that  Gen.  Canby  and  Dr.  Thomas  should  not  have 
recognized  the  real  character  of  Mr.  Kiddle,  and 
appreciate  as  I  did  his  integrity,  and  good  common 
sense.  It  would  have  saved  many  lives  and  hundreds 
of  thousands  of  dollars. 

I  have  never  heard  an  intimation  that  Frank  Rid 
dle  ever  "  went  back  "  on  a  friend  or  his  own  word, 
while  his  generous  nature  prompting  to  give,  has  kept 
him  impoverished  all  his  life.  Mr.  Riddle  appreciat 
ing  the  benefit  this  extensive  travel  would  be  to  his 
wife  and  boy,  consented  to  join  my  company  on  my 
promise  to  "do  right  by  him  and  return  him  and  his 
family  to  Yreka."  I  have  found  him  a  reliable  man 
and  a  true  friend  even  in  the  darkest  hour.  He 
won  the  confidence  and  respect  of  those  whom  he  has 
met  on  our  tour ;  always  an  affable,  plainWestern  man, 
full  of  interesting  reminiscences  of  frontier  life,  he 
has  always  been  well  received  and  kindly  treated  by 
the  friends  of  the  Indian  elsewhere.  He  is  not 
ashamed  to  manifest  his  pride  in  his  Indian  wife  and 
half-breed  boy. 

"Charka"  (the  handsome  boy)  alias  Jeff.  C.  Davis 
Riddle,  son  of  Frank  and  "Wi-ne-ma,  was  born  in  1862, 
at  Yreka.  He  is  a  remarkable  boy,  early  evincing  a 


70  BLENDING  BRAVE  BLOOD. 

fair  amalgamation  of  Kentucky  frankness  and  Modoc 
courage,  while  he  has  been  much  with  white  boys  of 
his  age  in  Yreka,  he  has  also  spent  a  larger  propor 
tion  of  his  young  life  in  the  "latches"  (wigwams)  of 
his  grandfather  at  Yai-nax,  is  expert  with  the  bow  and 
arrow,  already  a  close  shot  with  a  rifle,  accustomed  to 
the  saddle  from  his  infancy,  going  often  with  his 
father  and  sometimes  with  his  mother's  people,  upon 
the  big  hunts,  he  has  had  rather  a  thrilling  experience 
for  one  so  young.  Inheriting  enough  of  his  mother's 
Indian  stoicism,  he  is  never  surprised,  travels  over 
the  largest  cities  on  errands,  coming  home  by  instinct, 
never  lost,  always  pleasant  and  mannerly,  but  equally 
ready  to  resent  insult,  he  has  won  his  way  rapidly  to 
the  friendship  of  those  who  know  him.  With  his 
Indian  habits  of  observation  and  faculty  of  retention, 
he  is  storing  his  mind  with  much  useful  information 
and  themes  for  story  when  he  again  springs  from  his 
saddle  into  the  outstretched  arms  of  his  illustrious 
old  Indian  grandfather. 

One  episode  of  this  boy's  life  would  find  a  place  in 
the  stirring  scenes  of  the  Modoc  war.  Almost  without 
a  tear  he  parted  from  his  mother  and  father  when 
they  were  leaving  camp  on  the  fatal  day  on  which 
Gen.  Canby  was  killed,  although  he  was  but  ten  years 
of  age,  saying  to  them  "  If  the  Modocs  kill  you,  I 
will  avenge  you  if  it  takes  a  life-time/'  Taking  his 
father's  revolver  and  field-glass,  he  climbed  partly  up 
the  bluff  commanding  a  view  of  the  peace-tent  where 
the  ill-starred  council  was  held.  "When  the  first  puff 
of  smoke  rose  above  the  council,  Charka  shouted  to 
the  soldiers  below  him,  "  The  Modocs  are  killing  the 


BLENDING  BRAVE  BLOOD.  71 

Commissioners  ;"  then  dropping  his  glass,  he  started  for 
the  scene  of  blood  in  advance  of  the  reserve  which 
had  been  ordered  out.  Meeting  his  father,  he  de 
manded  to  know  whether  his  mother  had  been  killed, 
vowing  vengeance  meanwhile.  It  was  with  some 
difficulty  he  was  persuaded  from  going  to  the  scene  of 
slaughter,  nor  was  he  appeased  until  she  appeared 
coming  on  her  horse. 

Charka  has  made  rapid  progress  in  learning,  and 
although  he  has  been  but  one  month  at  school,  he  has 
in  that  time  learned  to  read  sufficiently  wrell  to  under 
stand  ordinary  news  in  the  morning  papers,  and  to 
write  well  enough  to  make  himself  understood  in  his 
letters.  This  boy  Charka  will  be  heard  from  some 
time  in  the  future,  in  behalf  of  his  mother's  people. 
If  we  succeed  in  securing  funds  for  his  education,  he 
will  be  an  honor  to  a  despised  race. 


CHAPTER  XII. 


AN  EXPERIMENT — CAPTAIN  APPLEGATE  A  NATIVE  OP  OREGON — HIS 
ORATORICAL  POWERS — WAL-AIKS-SKI-DAT — HIS  CHARACTER — YUM- 
IS-POE-TIS — "DAVID  AND  JONATHAN" — SILETZ  RESERVATION — 
OL-HATH-E — WOOL-WY-HE — "NO  RESERVATION  POLICY. 

WHILE  I  had  no  fear  that  I  could  control  the 
several  elements  of  Indian  character  which  my  com 
pany  should  comprise,  nor  doubting  my  ability  to 
present  them  to  the  public,  I,  nevertheless  preferred 
to  be  supported  in  my  lecture  enterprise,  by  some 
white  man  whose  life  was  a  guarantee  of  his  character, 
and  his  knowledge  of  the  subjects  to  be  discussed. 

The  opinion  among  eastern  people  has  obtained,  that 
frontier  men  are,  as  a  rule,  ignorant,  uneducated  men, 
whose  chief  pastime  is  to  hunt,  and  fish,  fight 
Indians  and  drink  whisky,  play  cards,  gamble,  and 
steal  squaws,  hack  each  other  to  pieces,  and  waylay 
the  traveller.  Feeling  the  injustice  done  a  brave  and 
worthy  class  of  American  citizens,  I  sought  a  man 
who  was  born  outside  of  the  lines  of  white  civilization, 
in  the  wilds  of  Oregon.  Among  the  first  emigrants 
who  cut  the  way  to  the  Pacific  coast,  was  Lindsey 
Applegate,  of  Indiana.  He  took  with  him  his  wife, 

T2 


PLANTING  .AN  EMPIRE.  73 

a  woman  of  unusual  force  of  character,  as  well  as 
personal  womanhood.  It  was  one  of  this  truly  Oregon 
family,  I  invited  to  assist  rne  in  presenting  my  lecture 
company  to  the  public.  He  was  twenty-eight  years 
of  age,  unmarried,  and  had  never  up  to  the  time  of 
starting,  been  outside  of  the  lines  of  his  native  State, 
Oregon.  He  is  six  feet,  three  inches  in  height,  well- 
proportioned,  with  personal  presence  which  secures 
respect  on  sight ;  possessed  of  self-respect,  brought 
up  in  the  strictest  schcrol  of  morals  by  his  parents; 
trained  to  self-command  by  a  life  embellished  with 
dangerous  adventure ;  an  orator  by  nature,  and  strongly 
influenced  by  his  association  with  the  children  of  the 
plain  and  forest ;  brave  by  inheritance,  and  fearless 
because  of  his  long  participation  in  stirring  scenes  ; 
carrying  with  him  in  every  action  the  imprint  of  his 
noble  mother's  precepts;  neither  swearing,  drinking, 
nor  even  using  tobacco.  Such  was  Captain  Applegate. 
He  had  long  been  personally  associated  with  the 
Indian  Department  of  the  government,  and  at  the 
battle  of  the  17th  of  January,  1873,  in  the  Lava-beds, 
had  led  a  company  of  Klamath  Indians  against  the 
Modocs.  To  his  efficiency  principally  may  be  accred 
ited  the  safe  retreat  of  the  demoralized  army  on  that 
occasion. 

Of  all  the  hundreds  of  officers  whom  I  have  known 
connected  with  the  civil  service  in  the  Indian  depart 
ment,  not  one  of  sober,  temperate,  habits,  that  has 
not,  and  does  not  espouse  the  cause  of  the  Indian. 
Captain  Applegate  has  acquired  familiarity  with 
several  Indian  languages.  Two  of  the  north-western 
tribes  have  conferred  honorary  titles  upon  him. 


74:  PLANTING  AN  EMPIRE. 

Captain  Applegate  selected  from  the  Klamatli 
agency  t\vo  Indian  chiefs.  One  of  them  was  Wal- 
aiks-ski-dat,  (tlie  left-handed  chief  who  lives  between 
two  rivers.)  "Wal-aiks-ski  dat  had  early  in  life  evinced 
great  talent  as  an  orator,  and  had  accepted  the  offer 
of  a  better  civilization  than  his  own,  had  embraced 
"  The  new  religion  "  and  united  with  many  others  of 
his  people  with  the  Methodist  Church,  under  the 
ministration  of  the  Christian  agent,  L.  S.  Dyar.  Under 
the  new  life  he  had  taken,  as  many  Indians  do,  an 
American  name.  He  was  known  as  David  Hill. 

When  David  Hill  was  informed  of  his  election  to 
this  great  office  (that  of  speaking  for  his  people)  he 
doubted  his  own  fitness,  and  would  have  declined,  if 
left  to  choice,  but  when  the  older  chiefs  insisted  that 
inasmuch  as  he  had  the  royal  blood  of  the  ancient 
chiefs  of  his  people  in  his  heart  and  was  a  growing 
man,  upon  whom  much  of  their  influence  depended, 
he  consented,  upon  the  condition  that  his  bosom  friend, 
Yum-nis  Poe-tis,  (the  chief  without  beauty,)  who  was 
a  hereditary  medicine-chief  should  be  invited.  Cap 
tain  Applegate  having  known  these  two  young  men, 
for  eight  years,  intimately,  accepted  the  terms. 
Yum-uis  Poe-tis  although  he  had  been  "Tow-eel" 
(conscripted  by  the  medicine  spirits  of  departed  Kla- 
mates),  as  a  medicine-man,  had  also  become. a  convert 
to  Christianity,  taking  the  name  of  Tecumpsha. 
These  two  young  men  were  known  among  the  Indians 
as  "  Ka-o  Stin-tos"  "The  Inseparables,"  by  Captain 
Applegate  as  "  Damon  and  Pythias"  This  singular 
fact  should  be  noted,  since  there  were  some  almost 
tragic  events  during  our  tour  in  which  the  singular 


PLANTING  AND  EMPIRE.  75 

friendship  of  these  men  may  be  worthy  of  further 
consideration. 

Neither  David  Hill  nor  Ynm-nis  Poe-tis,  belonged 
to  the  Klamath  band  who  drove  the  Modoc  Chief 
from  the  reservation,  in  1870. 

David  Hill  and  Yum-nis  Poe-tis,  having  the  assur 
ance  of  Agent  Dyar  and  of  the  council  of  chiefs, 
that  their  families  shoijld  be  cared  for  in  their 
absence,  after  great  religious  ceremonies,  consecrating 
themselves,  and  being  loaded  with  advice  from  the 
old  chiefs,  bade  a  heartfelt,  though  ceremonious 
farewell  to  the  long  lines  of  red-skinned  people  who 
assembled  to  see  them  start  on  this,  to  them,  wonderful 
journey.  They  had  no  promise  of  pecuniary  reward, 
no  hope  of  returning  loaded  with  presents.  They 
had  only  my  promise  to  take  cave  of  them,  and  to 
give  them  an  opportunity  to  see,  and  hear,  arid  talk 
fur  their  race.  This  was  the  inducement,  this  alone, 
and  this  was  sufficient. 

Midway  between  the  mouth  of  the  Columbia  River 
and  the  southern  boundary  of  Oregon,  a  passage  has 
been  made  through  the  iron  rim  of  the  coast-line,  to 
make  egress  for  the  water  of  Siletz  and  Ya-qui-na 
Rivers.  To  this  favored  spot,  in  1856,  were  taken  in 
chains  and  under  guard,  two  thousand  eight  hundred 
souls,  representing  fourteen  tribes  of  Indians.  They 
were  the  survivors  of  bloody  wars,  and  many  of  them 
were  scarred,  maimed  veterans  of  a  dying  race.  They 
had  been  driven  to  arms  at  the  sight  of  the  bones  of 
their  ancestors  upturned  by  the  pick  of  the  miner,  in 
others  by  the  sight  of  maidens  despoiled  of  virtue  by 
contact  with  a  "  superior  civilisation"  Others  again, 


76  PLAXTIXG  AN  EMPIRE. 

by  the  dictation  of  a  religious  conscience  which  Lade 
them  resist  encroachments  upon  their  rights. 

Among  the  Indians  who  have  fought  with  most 
successful  desperation,  were  those  of  the  valley  of 
Rogue  River,  Southern  Oregon.  So  desperate  had 
been  the  battles  of  the  "  Rogue  River  War"  that  but 
a  single  scion  of  the  royal  house  remained.  This  was 
a  nine-year  old  boy,  son  of  "  Old  John,"  named 
Ol-hath-e. 

Knowing  George  Ilarney's  history,  his  general 
character,  and  having  more  than  ordinary  interest  in 
him,  I  invited  him  to  join  my  company.  Rev.  J.  II. 
Fairchild,  an  agent  at  Siletz,  consented,  and  Ilarney 
accepted,  bringing  with  him  his  wife,  Wool-wy-he, 
(Maggie  Ilarney)  and  their  infant  son,  live  months 
old.  Maggie  was  by  birth  a  "  Shasta."  She  had 
been  carried  off  by  the  Rogue  Riverers,  and  was  found 
with  them  when  they  were  linally  captured.  Her  tribe 
had  never  been  confined  upon  a  reservation.  They 
numbered  about  one  thousand  souls  at  the  first  advent 
among  them  of  the  white  man.  They  have  not,  as  a 
tribe,  been  on  the  war-path  against  the  invaders  of 
their  country,  but  they  have  illustrated  the  "  J\To  res 
ervation"  policy  ;  being  permitted  to  mix  and  mingle 
at  will  with  white  men,  they  have  become  diseased, 
demoralized,  degraded,  and  almost  extinct  as  a  tribe, 
numbering  now  (1876)  thirty-eight  souls,  a  majority 
of  the  survivors  being  half-breed  prostitutes,  and  not 
one  them  maintaining  the  original  claim  of  their 
fathers  to  virtue  and  honor.  Such  has  been  the  result 
of  leaving  Indians  to  roam  without  protectors  in  their 
native  haunts  among  white  men. 


PLANTING  AX  EXPIRE.  77 

This  short  history  of  the  Shasta  Tribe  is  not  alone  ; 
but  it  proves  conclusively  that  the  In'dian  cannot  hold 
his  own  against  the  white  man  without  some  arm 
stronger  than  his  own  to  shield  him  from  the  power 
of  a  "  superior  civilization."  "Wool-wy-he  was  fortu 
nate  in  being  carried  into  captivity,  otherwise  she 
would  doubtless  have  long  since  been  buried  in  the 
"  potters'  field  "  near  Yreka,  California.  Knowing 
she  is  the  lawful  Christian  wife  of  the  last  of  the 
Ilogue  River  chiefs,  she  has  learned  the  art  of  house 
keeping,  dressmaking  and  often  entertains  company 
in  a  manner  creditable  alike  to  her  good  sense  and 
to  the  efficiency  of  those  who  have  administered  the 
affairs  of  Siletz  agency. 

The  following  is  the  mention  made  of  Ol-hath-e 
in  the  bill  advertising  my  company.  "  He  came 
without  hope  or  promise  of  pecuniary  reward" 

OL-IIATII-E, 

(or  George  Harney),  Chief  of  the  confederated  tribes  of  Indians 
of  Siletz  Reservation,  Oregon,  lineal  descendant  of  a  long  line  of 
Rogue  River  Chiefs,  was  captured  when  a  small  boy  at  the  Rogue 
River  war,  between  the  United  States'  forces  and  the  Rogue  River 
tribes  of  Southern  Oregon,  and  carried  to  the  Siletz  Reservation, 
where  he  has  lived  ever  since.  He  is  a  fine  speaker  and  has  acted 
many  years  as  an  interpreter.  This  office  has  brought  him  into 
close  and  constant  contact  with  American  civilization,  he  long  ago 
abandoned  his  aboriginal  habits  and  religion  and  adopted  the  cus 
toms  and  faith  of  the  whites.  He  has  been  complimented  by  the 
judges  everywhere  for  his  integrity  and  intelligence,  and  both  by 
his  loyalty  and  education  is  a  living  proof  of  the  folly  and  wicked 
ness  of  the  theory  that  the  Indian  can  neither  be  civilized  nor  be 
made  the  friend  of  the  white  race. 


CHAPTER  XIII. 

THE  OTHER  SIDE. 

STRANGE  LAND  AND  STRANGE  PEOPLE — CAPTAIN  JACK — HIS  FIRST  BATTLE — 
SCAR-FACE  CHARLEY,  BEGINS  THE  WAR — TWO  DEAD  INFANTS  IN  THE  ARMS 

OF  THEIR    MOTHERS — THE  BURNING    SQUAW VOWS    OF  VENGEANCE — THE 

QUAKER  ESCAPES — SCAR-FACE  WARNING  HIS  FRIENDS — PROTECTS  WI-NE- 
MA — VOTES  FOR  PEACE — ATTACKS  EIGHTY-EIGHT  MEN  WITH  TWENTY-FOUR 
ONLY  TWKNTY-THREE  ESCAPE. 

IN  a  land  of  great  lakes,  high  mountains,  and  long 
shadowy  mornings  and  evenings,  may  be  found  the 
u  Sacred  Lands  "  of  Modoc  tradition,  where  it  is  claimed 
can  be  seen  the  identical  sacred  stone  ("I  sees  Jo-kol- 
e-kas  ")  whereon  the  Son  of  God  gave  his  red  children 
His  last  advice.  In  this  strange  land,  and  among 
its  strange  people,  I  sought  out  three  or  four  of  the 
members  of  my  lecture  company.  Each  of  the  three 
names  has  found  a  place  in  the  history  of  1873,  con 
necting  the  bloody  chapters  of  the  Lava-beds  with  the 
volumes  of  sanguinary  chronicles  of  conquering  rule. 

Ki-ent-poos  ("  the  man  of  strong  words  and  great 
deeds")  or  as  he  will  be  known  "  Captain  Jack,"  will 
doubtless  be  ever  recognized  as  the  Modoc  champion. 
This  singular  and  ill-fated  man  was  born  near  the 
"  Sacred  Lands  "  about  1840,  of  Indian  parents.  His 
father  being  a  chief  of  long  lineage  in  royal  line. 

78 


THE  OTHER  SIDE.  T9 

The  other  prominent  character  is  "  Chic-chix-us " 
— Scar-facc-Charley — (so  named  on  account  of  a  scar 
extending  from  his  forehead  to  his  chin  made  by  a 
wagon  wheel  within  which  lie  fell)  to  whose  history  I 
ask  particular  attention.  Scar- Face  Charley  was  born 
on  Battle  Creek,  1850,  of  JVIodoc  parents.  His  early 
life  was  saddened  by  the  death  of  his  father,  at  the 
hands  of  white  men.  It  has  been  said  that  the  boy 
was  a  witness  to  this  outrage. 

Scar-Face  Charley  was  an  adherent  of  Captain  Jack, 
and  though  lie  fired  the  first  shot  on  theModoc  side  in 
the  late  war,  he  was  known  to  have  been  opposed  to 
lighting.  When  Major  Jackson  ordered  the  little  band 
of  Modocs  under  Captain  Jack  to  surrender,  on  the 
morning  of  the  30th  of  Nov.  1872,  this  man  hesitated 
because  of  the  manner  and  tone  of  the  order.  It  was 
repeated,  accompanied  by  a  drawn  revolver;  Scar-Face 
drew  his  revolver  also,  and  the  two  pistols  made  but 
a  single  report,  so  nearly  simultaneously  were  they 
discharged.  This  was  the  beginning  of  what  ended 
in  four  dangling  bodies  on  a  gibbet,  and  about  two 
hundred  graves  of  the  two  races. 

It  is  recorded  in  "  the  Wigwam  and  War-path,"  that 
a  body  of  citizens  had  assembled  on  the  east  bank  of 
Lost  River,  to  witness  the  execution  of  the  forcible 
part  of  the  order  for  removal.  While  Major  Jackson 
was  engaging  Captain  Jack,  on  the  west  bank,  these 
citizens  went  with  him,  partly  because  they  desired  to 
witness  a  tight,  partly  because  they  desired  to  protect 
the  settlers  on  the  east  bank  of  the  river,  but  cer 
tainly  without  intention  of  taking  part  in  the  strug 
gle  they  believed  would  ensue.  But  frontier  men, 


80  THE  OTHER  SIDE. 

whether  good  or  bad,  are  fond  of  excitement,  and 
though  many  of  them  were  on  friendly  terms  with 
the  Modocs,  indeed  were  personal,  even  intimate 
friends;  when  from  the  short  distance  of  two  hundred 
yards,  they  beheld  the  forty  men  under  Major  Jackson 
being  badly  whipped  by  the  little  band  of  fourteen 
warriors  under  Captain  Jack,  they  came  down  to  the 
bank  of  the  river.  The  few  Modoc  warriors  on  the 
east  bank  who  were  mixed  up  with  them,  were  also 
spectators,  and  hearing  the  call  of  their  chief  for  help, 
made  an  attempt  to  cross  over  to  the  west  bank.  Up 
to  this  time  not  one  harsh  word  had  passed  between 
the  settlers  and  the  Modocs. 

Had  the  settlers  been  content  to  let  the  Indians  and 
soldiers  fight  uninterrupted,  no  settler  would  have 
been  harmed.  This  is  declared  by  persons  who  were 
on  the  ground.  But  when  they  sought  to  prevent 
them  crossing,  the  Indians  protested  against  the  inter 
ference,  and  the  indiscreet  action  of  one  man, 
(George  Fipucke,)  firing  a  double-barrelled  shot-gun, 
precipitated  the  fight  between  settler  and  Indian.  The 
result  of  this  shot  was  the  death  of  an  infant  in  its 
mother's  arms.  Immediately  the  fight  became  general. 
In  the  time  intervening  between  the  effort  to  remove  the 
Modocs  peaceably,  and  the  disastrous  forcible  attempt, 
Scar-Face  Charley,  Hooker  Jim,  'and  Miller's  Charley, 
visited  every  settler  in  the  vicinity  and  Lost  River, 
and  informed  them  of  the  possibility  of  a  fight  with 
the  soldiers,  saying  substantially,  "You  stay  at  home, 
you  won't  be  hurt,  we  can  whip  the  soldiers."  If  this 
friendly  warning  had  been  accredited  and  respected, 
and  no  settler  had  been  present,  or  being  present  had 


THE  OTHER  SIDE.  81 

observed  neutrality,  not  one  settler  would  have  been 
injured,  no  butchery  would  have  followed,  no  indict 
ments  would  have  been  found  against  the  Modocs, 
thereby  making  peace  impossible ;  but  when  the  Mo- 
docs  saw  two  murdered  infants  clasped  in  the  arms  of 
their  frantic  mothers,  the  dead  girl,  the  mutilated 
woman ;  and  when  added  to  all  this  horror,  they  saw 
the  soldiers  pile  the  mattings  of  one  of  their  latches 
over  another  sick  Indian  mother,  who  had  been  left  in 
the  latche  under  the  belief  that  no  white  man  or  soldier 
would  disturb  a  sick  woman,  and  then  apply  the  torch 
to  the  mattings,  could  even  hear  the  screams  of  the 
burning  victim^* &nd  when  the  soldiers  withdrew  they 
beheld  the  distorted  crisp  corpse  of  this  woman,  among 
the  ashes  of  the  latche,  what  wonder  that  half-sav 
age  men  should  shout  for  vengeance. 

These  outrages  drove  the  Modocs  to  madness,  and 
against  the  advice  of  Captain  Jack  and  Scar-Face  Char 
ley,  they  went  upon  the  war-path,  seeking  revenge. 
But  though  they  certainly  drank  it  from  a  flowing  cup, 
it  is  proof  that  while  outraging  humanity,  they  shed 
one  ray  of  chivalrous  lustre  upon  the  very  name  of  In 
dian,  by  abstaining  from  murder  or  other  outrage  upon 
defenceless  white  women.  One  other  circumstance 
should  find  a  place  in  history,  and  should  be  printed 
in  burning  letters  in  front  of  every  desk  in  the  cap- 
itol  of  the  nation.  It  is  this :  among  other  settlers, 
was  an  old-fashioned  Quaker,  who  had  located  in  the 
Lost  River  country,  with  a  band  of  sheep.  He  was 
a  genuine  Quaker  of  the  name  of  Tripp.  This 

*  This  is  confirmed  by  soldiers  who  were  present. 
4* 


82  THE  OTHER  SIDE. 

Quaker  accepted  the  warning  and  kept  faith  with  the 
Indians.  When  they  went  on  the  wings  of  wrath 
against  the  white  race,  they  passed  him  by,  only 
Bending  a  man  to  tell  him  he  need  not  fear,  that  he 
should  not  be  disturbed. 

Notwithstanding  the  provocations  just  recited,  it  is 
to  the  credit  of  Scar-Face  Charley,  that  he  took  a  de 
cided  stand  against  killing  unarmed  men,  declaring 
that  it  "  was  unworthy  the  heart  of  a  Modoc." 

Failing  to  dissuade  his  people  from  illegitimate 
warfare,  he,  together  with  Bogus  Charley,  guarded 
the  roads  leading  into  the  Modoc  Camp,  and  per 
formed  some  actions  entitling  them  to  credit.  The 
object  was  to  prevent  innocent  persons  falling  into 
ambush. 

On  seeing  some  white  men  coming,  as  these  men 
knew,  into  danger,  they  walked  squarely  into  the 
trail  and  warned  them  of  their  peril.  Press  Dorris, 
A.  W.  Watson,  John  Ballaout,and  one  or  two  other 
men,  were  arrested  and  turned  back.  In  two  instances 
Scar-Face  Charley,  caught  the  bridles,  and  forcibly 
turned  the  horses  about  and  shouted  to  the  riders  to 
"  flee  for  life." 

Scar-Face,  as  he  is  generally  called,  advised  the 
Modocs  against  resistance,  and  postively  refused  to 
participate  in  any  illegitimate  warfare,  always  counsel 
ling  for  peace.  At  every  meeting  among  his  people,  he 
voted  against  shedding  blood.  When  Wi-ne-rna  went 
to  the  Modoc  Camp  with  propositions  of  peace,  he 
stood  by  her,  and  when  her  life  was  threatened  because 
she  had  forewarned  the  Peace  Commissioners  against 
meeting  the  Modocs  unarmed,  he  boldly  declared 


SCAR-FACE    CHARLEY. 


THE  OTHER  SIDE.  83 

liis  determination  to  protect  her.  Ed.  Fox,  of  the 
New  York  Herald,  challenged  death  by  venturing 
into  the  "stronghold,"  that  he  might  furnish  the 
great  public  benefactor  with  real  actual  news,  fresh 
from  the  Modocs.  In  March  1873,  he  performed  an 
act  of  undisputed  courage,  which  entitles  him  to  a 
place  among  the  dauntless  heroes  of  any  age ;  but  to 
Scar-Face  Charley  he  is  largely  indebted  for  his  suc 
cess,  both  in  obtaining  information  and  also  in  what 
was  of  more  importance  to  his  young  wife  and  daugh 
ter,  as  well  as  himself  and  the  champion  newspaper 
men  of  the  age,  that  of  escaping  with  his  life  and 
blonde  locks,  intact  from  the  cold  steel  of  Schonchin 
and  Hooker  Jim. 

Judge  Steele  of  Yreka,  at  the  peril  of  his  life  ac 
cepted  an  invitation  from  the  Modocs  to  visit  them  in 
the  Lava-beds,  Bil-dad  of  the  Sacramento  Recorder 
going  with  him.  Both  were  brave  men,  Steele  spoke 
his  mind  squarely,  Schonchin  insultingly  ordered  him 
to  "  stop  talking."  Steele  boldly  informed  the  old 
cut-throat  that  he  would  talk ;  Schonchin  vowed  to 
take  his  life.  Captain  Jack,  Scar-Face  Charley,  and 
Queen  Mary,  stood  guard  over  Steele,  and  Bil-dad, 
through  the  long  dark  night.  Bil-dad  in  his  report 
says:  "every  time  through  that  wakeful  night  I 
opened  my  eyes,  I  could  see  Scar-Face  Charley  sitting 
erect  at  the  mouth  of  the  cave,  watching  over  us." 

When  the  vote  was  had  in  the  Modoc  council  upon 
"  the  assassination,"  Scar-Face  Charley  refused  to 
sanction  it,  and  when  it  was  carried  over  his  head,  he 
gave  warning  that  he  would  avenge  the  death  of  AVi- 
ne-ma  or  her  husband,  should  they  be  slain.  True  to 


84:  THE  OTHER  SIDE. 

his  word,  ho  took  position  near  the  council-fire  with 
his  rifle,  and  prepared  to  make  good  his  word.  To 
him  doubtless  they  owed  their  escape.  Dr.  Thomas, 
hut  a  day  before  his  death,  declared  that  "  Scar-Face 
Charley  was  the  Leonidas  of  the  Lava-beds." 

Major  Thomas  led  a  small  command  of  eighty- 
eight  men,  upon  a  reconnoitering  expedition  after  the 
"  three  days'  battle,"  of  which  mention  has  been  made 
on  a  former  page.  They  were  attacked,  and  all  but 
twenty-three  were  slain.  The  attacking  force  num 
bered  twenty-four  Modocs  under  command  of  Scar- 
Face  Charley.  The  result  of  that  memorable  engage 
ment  has  been  elsewhere  given  in  detail,  but  it  will  be 
remembered  that  it  was  here  that  Capt.  E.  Thomas, 
of  4th  Artillery,  Col.  Tom  Wright,  of  12th  Infantry, 
Lieuts.  Cranston,  Howe,  Harris,  and  Surgeon  B.  Semig 
of  the  4th  Artillery,  were  killed.  But  twenty-three  of 
the  entire  command  escaped.  The  reason  why  they 
were  not  killed,  would  scarcely  be  accredited  if  stated 
upon  Modoc  authority  alone,  but  when  supported  by 
the  testimony  of  the  surviving  soldiers,  it  stands  alone, 
as  Mount  Shasta  stands  above  the  other  peaks  of  the 
Sierras. 

Scar-Face  Charley  being  in  command,  demonstrated 
his  wonderful  military  genius,  by  successfully  attack 
ing  three  times  his  own  force,  on  ground  where  the 
chances  were  equal  for  protection  from  the  rocks.  Re 
member,  he  made  the  attack.  "When  the  fight  had 
raged  for  three  hours,  Scar-Face  Charley  at  sight  of 
the  rocks  flecked  with  blue  uniforms,  and  sprinkled 
with  blood,  shouted  in  English,  "  all  you  fellers  that 
ain't  dead,  better  go  home,  we  dont  want  to'  kill  all 


THE  OTHER  SIDE  85 

you  fellers  same  day."  Then  calling  liis  own  men 
away,  be  permitted  the  survivors  to  return  to  the 
soldier's  camp.  This  speech  of  Scar-Face  was  heard  by 
several  of  the  survivors,  who  repeated  it  upon  their 
return. 

Another  battle  was  fought  a  few  days  later,  in 
which  it  has  been  claimed  the  Modocs  were  whipped. 
This  was  probably  correct,  as  they  lost  one  man,  while 
the  army  lost  but  two  Warm  Springs  scouts.  The 
loss  of  one  Modoc  in  this  battle,  was  the  cause  of  the 
breaking  up  of  Captain  Jack's  army.  Fourteen  war 
riors  (friends  of  the  dead  Indian,)  withdrew,  because 
they  believed  that  some  unfairness  had  been  mani 
fested  in  placing  the  braves  for  this  battle. 

Scar-Face  Charley  followed  the  chief  to  his  last 
stand,  and  surrendered  at  the  same  time.  He  was 
not  ironed  or  imprisoned,  but  refused  to  see  his  chief 
executed. 


CHAPTER  XIY. 

FEATS    OF    INDIAN    ARCHEEY. 

THE   ORPHAN   FRANK   MAIIRYING    HIS    ADOPTED    MOTHER — FRANK'S    EFFORT 

TO   AVERT   WAR — VOTING   FOR    PEACE — SAVAGES    READING    THE    BIBLE 

QUAKER    JONES    AND    THE    MODOCS — SHACKNASTY    JIM    IN    NEW    YORK — 
HIS    WONDERFUL    FIAT    OF    ARCHERY. 

CHUM-MUNT,  the  widower,  (Steamboat  Frank)  was 
born  on  Eutte  Creek,  Siskijou  Count}",  Cal.,  in  1852, 
of  Modoc  parents  who  died  soon  after  his  birth,  leav 
ing  him  an  orphan  without  relatives,  a  waif  blown 
about  from  one  camp  to  another,  until  he  was  adopted 
by  an  Indian  maiden  of  seventeen.  This  maiden  was 
gifted  with  an  extraordinary  voice  of  great  compass. 
From  this  fact  she  was  called  by  her  people  "  Steam 
boat.  She  was  a  woman  of  considerable  ability,  and 
seems  to  have  taken  great  pains  with  the  little  orphan. 
She  named  him  "  Frank."  Hence  he  has  always  been 
known  as  "  Steamboat  Frank." 

When  Frank  had  attained  to  fifteen  years  of  age, 
"  Steamboat "  adopted  him  as  her  husband  under 
the  usual  ceremonies  of  the  tribe.  Frank  very  early 
espoused  the  cause  of  Captain  Jack,  and  was  ambitious 
to  become  a  white  man.  He  was  not  in  the  first  fight 
on  Lost  River.  When  the  news  reached  Steamboat's 

8G 


PEA  TS  OF  INDIAN  AR  CHER  T.  87 

camp,  that  war  had  broken  out,  he  with  thirteen  other 
men  and  their  families  applied  to  Mr.  Fairchilds  for 
protection.  Under  his  advice  they  sought  to  make 
their  way  to  the  reservation.  The  settlers  were 
aroused  and  being  hungry  for  vengeance  were  armed 
and  patrolling  the  country.  Fairchilds  made  three 
attempts  to  get  the  Indians  to  the  Agency,  but  was 
met  each  time  by  friends  warning  him  of  the  dangers 
ahead.  This  indiscreet,  but  very  natural  action,  on 
the  part  of  the  settlers,  resulted  in  driving  this  band 
of  fourteen  warriors,  into  the  Modoc  camp.  Frank 
was  the  last  to  join  Jack's  band,  and  did  so  with 
reluctance ;  but  when  once  numbered  among  the 
"  fighting"  Modocs  no  complaint  was  ever  made  that 
he  was  wanting  in  courage.  It  is  to  his  credit,  that 
he  presistently  refused  to  participate  in  any  illegiti 
mate  acting,  steadily  voting  with  his  chief  and  Scar- 
Face  Charley  for  peace.  "When  the  assassination  was 
discussed  he  took  a  decided  stand  against  it. 

The  only  stain  upon  Frank's  character,  as  an  Indian 
and  a  man,  is,  that  he  with  others  deserted  his  chief 
and  turned  upon  his  trail,  leading  his  pursuers  to  his 
hiding-place.  He  may  be  entitled  to  the  credit  which 
he  claims,  that  he  only  wished  to  save  Captain  Jack 
by  overtaking  him,  and  inducing  him  to  surrender. 

Steamboat  Frank  was  with  the  band  exiled  to  Quaw- 
Paw  Agency.  He  accepted  the  situation  and  found  in 
his  Quaker  agent  a  real  friend,  who  taught  him  what 
he  had  long  desired  to  know — about  the  Christian 
religion.  Frank  joined  my  company  on  the  same 
terms  that  others  had. 

Ski-et-tete-ko  (left-handed  man) — Shacknasty  Jim 
— was  born  on  Hot  Creek,  California.  His  father  was 


88  fEA  TS  OF  INDIAN  AR CHER  Y. 

half  Shasta  a,nd  half  Modoc.  If  ever  there  was  an 
instance,  where  the  saying  "blood  will  tell"  was 
verified,  it  is  in  the  case  of  Shacknasty  Jim.  His 
father  was  shot  in  a  light  with  white  men,  in  1858, 
obliquely  from  behind,  through  the  temporal  bone  on 
the  right  side  of  his  face,  the  shot  destroying  the  eye 
ball,  and  a  part  of  his  nose.  Turning  to  another 
warrior,  he  snatched  his  handkerchief,  then  scraping 
the  eye-socket  with  his  finger,  bound  up  the  wound, 
rushed  again  into  the  fight.  From  that  time  he  was 
known  as  "Patch  Eye."  He  was  slain  by  the  Shasta 
Indians  in  1862.  Such  was  the  father  of  Shacknastyr 
Jim.  His  mother,  inherited  all  the  fighting  blood  of 
the  royal  house  of  Mo-a-do-cus.  Her  father  was  a 
celebrated  warrior.  He  possessed  the  mysterious 
power  of  Ka-okes-a — witchcraft.  The  boy  Jim  early 
espoused  the  cause  of  Captain  Jack,  but  he  was  not 
in  the  battle  of  Lost  River,  November  30th,  1872. 
They  attempted  to  reach  the  Agency,  were  driven 
back,  became  enraged,  joined  Captain  Jack,  and  were 
among  the  most  desperate  warriors  of  the  Lava-beds. 
On  the  occasion  of  the  first  battle  in  the  rocks  "  Madam 
Shacknasty  "  commanded  an  important  position  and 
held  it  against  the  assaults  of  a  company  of  volunteers 
throughout  the  day.  The  attaching  party  heard  her 
repeatedly  cheering  her  men,  and  on  one  occasion  saw 
her  pass,  under  fire,  from  one  cliff  of  rocks  to  another. 
Such  was  the  mother  of  Shacknasty  Jim. 

Jim  was  for  war,  and  voted  against  every  peace 
proposition.  He  voted  for  assassination,  and  volun 
teered  to  assist  in  the  terrible  work,  was  present,  and 
acquitted  himself  as  a  bloodthirsty  savage.  He  also 
distinguished  himself  as  a  man  of  great  shrewdness 


FEA  TS  OF  INDIAN  AR  CF1ER  Y.  89 

during  the  war.  While  it  is  true  that  he  was  a  savage, 
he  was,  nevertheless,  a  man.  lie  had  been  subjugated 
but  not  conquered.  While  he  exhibited  some  traits 
Of  character  that  were  commendable,  he  had  stained 
liis  record  as  a  brave  man,  by  deserting  his  chief  and 
turning  upon  his  trail.  I  do  not  offer  him  as  a  speci 
men  of  the  Fennimore  Cooper  Indian,  but  as  a  fair 
representative  of  the  savage  class  of  Indians.  He 
joined  my  company,  and  generally  behaved  with 
propriety.  During  our  entertainments,  I  sometimes 
told  in  the  presence  of  this  man,  of  the  part  which  he 
performed,  in  the  tragedy  of  the  Lava-beds;  which 
was  no  more,  or  less,  than  tiring  three  successive  shots 
at  me,  one  of  which  had  cut  through  the  index  finger 
of  my  left  hand,  and  the  further  savage  act  of  strip 
ping  me  of  my  clothing  while  I  lay  insensible.  On 
one  occasion,  when  we  were  running  behind,  and 
were  "papering  the  house,"  as  the  custom  is,  with 
lecture  people,  under  discouraging  circumstances, 
Shacknasty  inquired  as  to  the  receipts,  and  was  vexed 
to  learn  that  they  were  small,  notwithstanding  we  had 
a  full  house.  When  the  next  entertainment  was  to 
be  given,  he  came  to  me  and  said  he  would  not  shoot 
his  bo\v  for  the  amusement  of  people  who  charged 
me  for  everything  and  paid  for  nothing.  One  of  the 
attractive  features  of  our  entertainment,  was  the 
archery  of  the  Indians.  Expostulation  seemed  to 
have  no  effect  on  hin|.  He  sullenly  remained  in  his 
room,  and  we  were  compelled  to  go  without  him. 
We  opened  the  entertainment  and  had  proceeded  half 
an  hour;  realizing  jhow  great  would  be  the  disap 
pointment  of  the  audience,  I  went  to  Scar-Face  Charley 
and  asked  his  advice  as  to  some  plan  to  secure  Jim's 


9 0  FEA  TS  OF  INDIAN  AR  CHER  Y. 

presence.  Charley  said  "  It's  no  use,  lie  won't  come, 
suppose  you  shoot  him,  it's  all  the  same."  Looking 
up  into  the  gallery  I  saw  Jim  acting  spectator.  All 
the  other  Indians  were  in  a  rage,  even  the  imperturba 
ble  Captain  Applegate  lost  his  patience  and  proposed 
extreme  measures.  Walking  to  the  front  of  the  plat 
form,  I  began  an  apolog}-.  for  my  inability  to  present 
the  archery  practice  with  prospects  of  success,  because 
"  one  of  my  best  archers  was  in  the  gallery."  At 
the  same  time  pointing  directly  at  Shacknasty  who 
was  leaning  over  the  railing  above. 

The  audience  began  to  clap  their  hands  and  stamp 
their  feet.  Jim  was  an  Indian,  but  he  was  a  man 
and  as  susceptible  to  flattery  as  the  average  white 
man.  Feeling  that  the  applause  was  a  compliment  to 
his  skill  as  an  archer,  he  arose  and  came  down  on  to 
the  platform.  When  the  archery  practice  began,  Jim 
took  up  his  bow  and  arrows,  while  the  target  was 
being  arranged.  It  had  been  the  custom  to  hold  the 
target  at  one  side  of  the  platform,  and  the  archers  to 
stand  at  the  other  side,  thus  making  shots  at  very 
short  range.  To  the  surprise  of  every  one,  Jim 
proposed  that  the  target,  which  was  a  pine-board 
about  six  inches  wide,  should  be  held  by  Captain 
Applegate,  in  his  hand  at  the  front  of  the  stage,  and 
that  the  Indians  should  shoot  from  the  middle  aisle 
among  the  audience. 

This  proposal  was  received  with  intense  applause. 
Each  man  with  his  bow  and  arrows  went  down  the 
aisle  half  way.  Shacknasty  still  standing  on  the  stage 
motioned  to  them  and  shouted  "  Back,  back,  I  am  no 
boy"  Every  eye  was  upon  the  target,  when  the  first 
arrow  was  sent.  It  struck  a  little  above  the  mark. 


FEATS  OF  INDIAN  ARCHERY.  91 

The  next  man  planted  his  arrow  within  the  spot. 
Then  another  still  closer.  At  each  twang  of  the 
bowstring  the  audience  shouted.  The  most  intense 
watcher,  however,  was  Shack  nasty.  Scar-Face  Char 
ley  stuck  his  arrow  within  half  an  inch  of  the  centre, 
and  a  storm  of  applause  greeted  him  as  he  strode  back 
to  the  stage.  Each  Indian  had  planted  an  arrow  in 
the  target,  and  their  feathered  ends  stood  bristling 
towards  the  audience.  Every  eye  was  now  on 
Shacknasty  Jim,  who  seemed  fully  alive  to  the 
occasion,  going  close  to  the  target  and  scanning  the 
arrows  closely,  he  made  a  small  white  spot  in  the 
exact  centre,  amid  a  silence  that  was  so  intense  that 
every  heart  almost  ceased  beating.  Xo  man  ever 
strode  with  prouder  step  or  firmer  nerve  than  did 
Shacknasty  Jim  walk  down  that  aisle.  He  did  not 
stop  where  the  others  had  done,  but  continued  back, 
back,  until  he  was  within  a  few  feet  of  the  remotest 
part  of  the  long  hall,  then  drawing  his  arrow  and 
placing  it  on  the  string  of  his  bow,  he  whirled,  and 
almost  before  it  he  had  stopped,  he  sped  it  forth  with 
wicked  twang  and  there  in  the  little  white  spot  in  the 
very  centre  of  the  target  stood  Shacknasty  Jim's 
arrow,  still  vibrating. 

Shacknasty  Jim,  in  this  matter  demonstrated  that 
Indian  nature  does  not  differ  much  from  human  nature 
in  general.  But  his  archery  differed  so  much  from 
ordinary  shooting,  that  lie  was  an  exception  even  to 
Indians.  Remember  that  this  shot  was  made  at  a 
small  white  spot  in  the  centre  of  the  mark  on  the 
target,  and  so  quickly  executed  that  those  who  were 
watching  him,  scarce  saw  it  done. 


CIIAPTEK  XY. 

THE   MISSION. 

FIRST  ENTERTAINMENT — NEWSPAPER  COMMENTS — CROSSING  THE  CONTINENT 

FINAL  ORGANIZATION — ROUTE — INDIAN    FRAUDS — COMMKNDATIONS — 

LAST  APPEARANCE,  AT  .TMK  COOPKR  INSTITUTE — T11K  LOST  CHIEF — DE 
TECTIVES  AND  MEDIUMS ALMOST  FOUND — THE  EFFECTS  OF  NEWS  ON  THE 

LOST  CHIEF'S  PEOPLE. 

HAVING  completed  the  arrangements  for  the  organ 
ization  of  my  lecture  company,  I  left  my  home  in 
Salem,  Oregon,  followed  by  the  prayers  of  my  family, 
who  made  great  sacrifice  of  feelings  that  I  might  do 
something  for  a  despised  race,  at  whose  hands  I  had 
received  so  many  proofs  of  devotion,  notwithstanding 
I  had  been  almost  murdered  by  them,  because  of 
their  ill-treatment  by  my  own  race. 

We  gave  the  first  entertainment  in  Sacramento 
City,  Cal.,  Feb.  2d.  Our  reception  was  all  that  we 
could  have  desired,  in  every  way. 

The  following  is  the  account  given  by  the  Record. 

"  MR.  MEACITAM  AND  THE  MODOCS. — Hon.  A.  B.  Meacham  was 
greeted  at  the  Metropolitan  Theatre  last  night  by  a  large  and  highly 
intelligent  audience.  He  was  introduced  by  Hon.  T.  B.  McFarland 
with  an  appropriate  and  complimentary  preface.  Mr.  Meacham  in 
turn  introduced  to  the  audience  George  Harney,  a  Christianized 
Rogue  River  chief.  Gaorge  is  a  fine-looking  man.  He  held  in  his 
arras  a  diminutive  repetition  of  himself,  and  beside  him  stood 

92 


THE  MISSION.  93 

Maggie,  his  wife,  a  Shasta  Indian  woman  of  decidedly  prepossess 
ing  appearance.  Next  came  two  Klamaths,  David  Hill,  Wal-aiks- 
ski-dat,  the  coming  man  of  his  tribe,  and  Tecumseh,  a  medicine 
man,  both  now  civilized  and  Christianized.  Next  came  Frank 
Kiddle,  his  wife  Wi-ne-ma,  and  their  son,  Charka.  Mr.  Mcacham 
paid  a  glowing  tribute  to  the  devotion,  truth,  and  sagacity  of  Wi 
ne-ma,  and  declared  her  a  heroine  of  the  highest  order,  reciting 
her  deeds  briefly,  the  audience  applauding  warmly.  Next  came 
Captain  O.  C.  Applegate,  a  tall,  fine-looking  young  man,  a  scout, 
speaking  six  Indian  tongues.  Subsequently,  when  he  addressed 
the  audience,  he  proved  to  be  clear-voiced,  easy,  graceful,  and 
very  intelligent.  Mr.  Meacham  then  began  his  lecture.  It  was  a 
review  of  historical  facts,  clearly  recited,  logically  coupled,  and 
conclusively  drawn  to  a  conclusion  which  placed  the  whole  Modoc 
war  in  a  new  light.  His  picture  of  Captain  Jack  and  the  tale  of 
his  wrongs  awoke  unbounded  applause,  but  he  was  no  apologist  for 
his  savage  deeds  and  brutal  actions.  His  apostrophe  to  Wi-ne-ma, 
as  she  took  her  life  in  her  hands  and  three  several  times  tore  her 
self  from  husband  and  son,  to  serve  the  pale-faces,  was  on  a  scale 
grandly  eloquent.  His  sketch  of  the  Lava-beds,  the  position  of 
troops,  and  the  scene  of  the  assassination  of  Canby  and  Thomas 
was  graphic,  and  stood  out  in  such  bold  relief,  that  every  auditor 
was  thrilled,  and  saw  the  whole  terrible  event  re-enacted.  Mr. 
Mcacham  is  a  natural  orator.  His  words  are  rapid,  and  seem  to 
crowd  to  his  lips  from  a  heart  full  to  overflowing  with  his  subject, 
and  more  than  earnest  in  the  advocacy  of  humanity  in  the  treat 
ment  of  the  Indian  tribes.  There  is  nothing  sickly,  however, 
about  his  humanitarian  views.  lie  is  eminently  practical,  but 
exactingly  just.  The  lecture  was  a  complete  success,  and  not  an 
auditor  moved  to  leave  during  its  fervid  delivery,  while  constant 
applause  attested  the  public  satisfaction.  After  the  lecture  he 
called  attention  to  the  power  of  the  medicine-man  in  the  tribe,  the 
strength  of  the  superstition  clinging  about  his  office,  and  showed 
how  that  stands  in  the  way,  more  than  any  thing  else,  of  the  civil 
ization  of  the  red-man." 

Our  journey  across  the  plains  by  rail  was  highly 
interesting  to  my  Indian  friends.  The  first  day,  but 
little  was  heard  from  them ;  but  on  the  second  day 
they  relaxed  their  stoicism,  and  gave  expression  to 


94:  THE  MISSION. 

sentiments  complimentary  to  the  enterprise  of  the 
white  men. 

Our  first  appearance  on  "this  side"  was  at  St. 
Joseph.  Mo.,  Feb.  13th.  At  this  point  we  were  met 
by  Scar-Face  Charley,  Steamboat  Frank,  and  Shack- 
nasty  Jim.  Mr.  James  lied  path,  of  the  Boston 
Lyceum  Bureau,  also  met  ITS  here,  and  assumed  the 
advance  management  of  the  company,  placing  us 
successively  at  Jefferson ville,  St.  Louis,  Terre  Haute, 
Louisville,  Lexington,  Washington  City,  Philadelphia, 
Reading,  Norristown,  Camden,  Elizabeth,  Trenton, 
Newark,  and  finally  in  New  York  City,  on  the  1st  of 
April,  1875.  Throughout  the  entire  tour  not  one 
single  line  of  hurtful  criticism  had  been  uttered  by 
any  newspaper.  Unfortunately  for  our  company,  and 
for  the  Indian  race,  we  had  been  preceded  by  ''  Indian 
shows,"  which  were  mere  speculations,  many  of  them 
painted  white  frauds;  hence  wre  were  unable  to  secure 
recognition,  generally,  by  the  sober,  thinking  friends 
of  the  Indian. 

We  would  not,  and  did  not,  cater  for  the  entertain 
ment  of  the  mob.  The  expenses  exceeded  the  re 
ceipts,  and  I  found  myself  on  the  10th  of  April 
several  hundreds  of  dollars  in  debt,  and  unable  to 
continue  the  lectures,  notwithstanding  I  had  the  fol 
lowing  endorsement  of  distinguished  gentlemen  : 

NEW  YORK,  April  9,  1875. 

"We  commend  to  public  confidence  Colonel  Meacham  and  the 
Indians  witli  him.  They  are  what  they  represent  themselves  to  be 
— participants  in  the  thrilling  scenes  of  the  Modoc  war. 

The  meetings  which  Colonel  Mcacham  hns  held,  and  the  address 
es  of  himself  and  the  Indians,  we  have  reason  to  believe  have  been 
deeply  interesting,  and  the  object  Colonel  Meacham  has  in  view — 
to  benefit  the  Indians  in  the  Far  West,  and  to  arouse  the  attention 


THE  MISSIOX.  95 

of  the  American  public  to  the  claims  of  these  neglected  people — is 
worthy  of  the  warmest  approbation  and  support. 

CLINTON  B.  FISK,  Prest.  U.  S.  Board  of  Peace  Comm'rs. 

PETER  COOPER. 

JOHN  M.  FERRIS,  Cor.  Sec.  Bd.  of  For.  Miss,  of  Ref.  Ch. 

GEO.  WHIPPLE,  >  Corresponding  Secretaries  of  the  Amer- 

M.  E.  STRIEBY,   >         lean  Miss.  Association. 

J.  C.  IIANCKEY,  President  N.  Y.  Universal  Peace  Union. 

We  had  about  decided  to  abandon  the  lecture  field, 
and  send  the  Indians  to  their  homes,  when  Peter 
Cooper  generously  tendered  the  use  of  "  Cooper  In 
stitute"  for  an  entertainment.  A.  C.  Squires,  of 
Brooklyn,  kindly  undertook  i\\vpro  tempore  manage 
ment.  The  28th  of  April  was  named.  Professor 
I.  Jay  Watson,  and  his  accomplished  niece,  Miss 
Anna  A.  Watson,  volunteered  to  furnish  music  for 
the  occasion.  We  made  preparations  for  a  grand 
affair,  hoping  to  realize  sufficient  profit  to  purchase 
"  tickets  for  home,"  but  advertising,  ushers'  fees,  and 
incidental  expenses  absorbed  the  receipts. 

The  company  were  under  a  cloud,  on  account  of  the 
sudden  disappearance  of  Wal-aiks-ski-dat  on  the  same 
day.  The  friendship  existing  between  him  and  Yum- 
nis-poe-tis ;  the  character  and  habits  of  the  man ;  all 
together  precluded  the  probability  of  his  absconding. 
The  police  were  applied  to,  orders  were  sent  to  all  the 
stations,  with  a  description  of  the  lost  chief.  Day 
after  day  passed ;  no  tidings  were  received.  Detect 
ives  Titus  and  Thompson  were  detailed  to  work  up 
the  case.  Every  nook  and  corner  of  the  city  was 
searched  in  vain. 

Some  friends  suggested  that  the  lost  chief  might 
be  found  through  the  spirit  "  mediums."  Willing  to 


95  THE  MISSION. 

employ  any  honorable  means  to  find  him.  we  prom 
ised  to  give  the  mediums  the  credit  should  they  be 
successful.  Several  professionals  were  consulted,  but 
neither  detectives  nor  mediums  could  discover  his 
whereabouts.  We  received  intimation  that  certain 
parties  might  find  the  lost  man,  "  provided  the  matter 
was  kept  out  of  the  papers. 

To  this  we  assented.  With  extreme  care  Detective 
Titus  followed  the  scent,  and  finally  reached  a  point 
where  a  reward  was  necessary.  The  offer  of  $1,000 
was  made  in  writing.  Several  meetings  with  the 
parties  were  had.  Details  were  talked  of,  promises 
were  demanded  and  given,  and  we  began  to  believe 
that  we  should  once  more  see  the  "Red-skinned  Pat 
rick  Henry"  in  the  flesh.  A  meeting  was  appointed 
at  which  the  final  details  for  the  delivery  of  our  chief 
were  to  be  made.  The  terms  were  for  me  to  go  alone 
to  a  certain  house  at  midnight,  taking  with  me  the 
ransom  to  be  paid,  but  the  party  of  the  second  part 
failed  to  put  in  an  appearance,  and  he  had  covered 
his  tracks  so  carefully  that  Detective  Titus,  with  all 
his  acknowledged  shrewdness,  failed  to  interview  him 
again. 

Police,  special  detectives,  spirit  mediums,  rewards, 
all  failed  to  give  us  tidings  of  Wal-aiks-ski-dat,  un 
til  we  were  in  despair.  We  knew  that  his  loss  would 
fall  upon  his  people  like  a  dark  shadow.  Had  the 
chief  died  a  natural  death,  or  fallen  at  the  hands  of 
an  enemy,  his  people  would  have  mourned  for  him 
after  the  usual  ceremonies  of  the  tribe.  They  would 
have  girded  their  bodies  with  the  weeping  willow, 
blackened  their  faces,  put  away  their  usual  costumes, 


BOSTON    CHARLEY, 


THE  MISSION.  97 

and,  making  pilgrimages  to  the  sacred  lakes,  would 
have  bathed  and  fasted,  while  they  prayed  and  sung 
their  weird,  wild  songs  to  the  great  Ka-moo-kum- 
cliux,  until  the  land  where  Wal-aiks-ski-dat  was  born 
would  have  become  vocal  with  the  sad  music.  His 
wife  would  have  gone,  with  bowed  head,  and  black 
ened  face,  singing  to  her  children  of  his  deeds  and 
virtues,  until  he  had,  by  some  omen,  given  proof  of 
his  happiness  in  the  Spirit  Land. 

But  when  the  tidings  reached  the  shores  of  Klamatli 
Lake,  that  "Wal-aiks-ski-dat  had  been  lost,  then  there 
would  be  swift  steeds,  and  signal-fires,  and  loud  lam 
entations,  proclaiming  the  sad  story  throughout  the 
land;  and  a  great  dark  shadow  would  settle  down 
upon  the  people,  like  a  cloud,  seen  in  every  face. 
The  usual  business  of  life  would  be  suspended. 
Little  groups  would  gather  in  the  groves,  and  talk 
over  and  over  the  strange  affair.  Superstition  would 
bloom  in  fixed  theories.  The  old  men  would  sit  and 
smoke  in  gloomy  silence;  the  young  men  forget  their 
sports ;  the  maidens  fail  to  paint,  and  the  feather  lie 
hidden  in  latches;  the  deer  stroll  undisturbed  in  the 
valleys,  grass  grow  in  the  beaten  trails,  and  the  medi 
cine-men  would  offer  prayers,  seeking  wisdom  and 
consolation  from  the  spirits  of  the  wiser  dead. 

In  despair  of  finding  the  lost  chief,  we  prepared  to 
send  the  Indians  home,  having  through  the  large- 
heartedness  of  some  friends  at  Washington  City  se 
cured  tickets  by  railroad.  Meantime  our  hotel  bill 
ran  up  to  $300.  I  informed  the  junior  proprietor  of 
the  hotel  of  our  situation,  and  of  my  intention  to 
remain.  He  seemed  reconciled  to  the  necessities  of 
5 


98  THE  MISSION". 

the  case.  I  prepared  the  Indians  to  start  at  5  P.M., 
under  charge  of  Captain  Applegate.  They  had  assem 
bled  in  the  hall  with  their  baggage,  and  were  taking 
leave  of  Wi-ne-ma  and  her  husband,  when  I  was 
summoned  to  the  hotel  office.  The  senior  proprietor 
(who  was  a  French  gentleman)  saluted  me  in  earnest 
tones,  with  "  Ko-lo-nel  Meezhum,  you  no  takes  away 
ze  Injuns  until  you  paze  me  ze  three  hunerd  dol-lar, 
zar."  Petition,  remonstrance,  defiance,  resignation, 
were  all  in  vain.  I  offered  him  my  gold  watch,  my 
note,  anything — anything  possible,  but  he  only  re 
peated  his  speech. 

It  required  about  as  much  nerve  to  inform  Shack- 
nasty  Jim  and  Steamboat  Frank  of  the  situation,  as 
it  had  done  to  meet  them  under  a  flag  of  truce  two 
years  previous.  Shacknasty  Jim  was  on  the  war-path 
in  a  moment,  and  proposed  to  scalp  "  Mister  French 
man."  After  some  time  spent  in  talking,  the  Indians 
returned  to  their  rooms. 

For  the  fourth  time,  a  "  business  man  "  put  in  an 
appearance,  and  offered  me  "  one  hundred  dollars  per 
night  for  four  weeks,  with  the  probability  of  a  longer 
time  for  the  use  of  my  company  in  a  variety -theatre." 

Here  was  a  way  out  of  the  most  embarrassing 
financial  affair  of  my  life.  I  had  failed  to  reach  the 
hearts  of  the  better  class,  except  in  the  few  instances 
named  in  the  certificate  of  recommendation,  and  a 
few  other  persons.  Professor  I.  Jay  Watson,  upon 
one  occasion,  introduced  himself,  leaving  in  my  hand 
a  ten-dollar  greenback.  He  also  sent  me  §50  on  the 
following  day.  In  like  manner,  the  Kev.  G.  D. 
Pike,  of  the  American  Missionary  Society,  introduced 


THE  MISSION.  99 

himself.  Benjamin  Tatham  sent  In6  check  for  $25 ; 
Peace  Society  for  $17.  I  mention  these  circumstances 
and  use  names  in  a  historical  way,  and  trust  the  per 
sons  alluded  to  will  not  feel  aggrieved. 

My  reply  to  the  man  who  said  he  "  meant  business" 
was,  that  "before  I  would  permit  these  people  to  go 
upon  a  platform  where  my  own  children  could  not  go, 
I  would  roll  our  blankets,  and  foot  it  through  to 
Oregon.  I  came  here  on  a  mission,  and  not  on  a 
speculation,  and  God  will  open  the  way  for  our  re 
turn  honorably.  No,  sir  !  $500  a  night  would  be  no 
temptation  to  me,  even  now  in  this  dilemma." 

The  business  man  left  abruptly,  muttering  some 
thing  about  "  fanatics."  Almost  in  despair  I  wandered 
along  Broadway,  downcast  and  despondent.  At  the 
corner  of  Reade  Street  I  met  a  white-haired  man  who, 
in  a  friendly  manner,  introduced  himself,  and  inquired 
the  cause  of  my  downcast  looks.  I  gave  him  the 
story  in  brief;  how  I  was  sorely  pushed  for  $150. 
That  man's  quiet  smile  was  photographed  on  my 
memory  when  he  remarked,  "Come  round  to  the 
missionary  rooms,  56  Reade  Street."  I  went,  at  the 
time  appointed,  met  my  friend,  who,  with  the  same 
quiet  smile,  drew  from  a  package  one  hundred  and 
fifty  dollars,  and  handed  them  to  me.  Thank  Heaven 
for  such  men — they  make  ns  love  our  kind. 

The  joy  of  the  French  landlord  was  greater,  if 
possible,  than  my  own.  He  accepted  the  $1 50,  giving 
me  credit  therefor,  and  my  Indian  friends  were  dis 
patched  for  home,  leaving  only  "Wi-ne-ma,  her  husband, 
and  son  behind. 

On  the  10th  of  the  following  August, Wal-aiks-ski-dat 


100  TIIF  MISSION: 

arrived  at  home,  on  Klamath  reservation.  Captain 
Applegate  was  informed  of  tlie  great  event,  and 
mounting  his  horse,  hurried  to  learn  from  the  lost 
chief  the  history  of  his  mysterious  disappearance  in 
New  York.  His  story  was  as  follows: 

DAVE  HILL'S  STORY. 

We  were  to  leave  New  York  on  the  30th  day  of  April,  and  I  had 
become  so  tired  of  living  in  the  city  that  I  hardly  knew  how  to  put 
in  the  time  until  our  departure.  On  the  evening  of  the  28th  we 
were  to  have  a  meeting  at  Cooper  Institute,  and  after  dinner,  while 
standing  at  a  little  fruit-stand  on  the  corner  of  Broadway  and 
Bleecker  Street,  I  saw  two  men  crossing  the  street,  eying  me  very 
closely.  There  was  a  policeman  with  them  when  I  first  saw  them. 
Approaching,  they  questioned  me  until  they  found  I  was  Dave  Hill, 
when  they  said  they  were  good  friends  of  mine,  and  that  I  was  the 
very  man  they  wished  to  see.  If  I  would  go  with  them,  they  would 
like  to  tell  me  something  for  my  good,  and  would  take  me  carriage- 
riding  out  into  the  city.  Not  thinking  that  they  were  trying  to  get 
away  with  me  for  any  bad  purpose,  I  followed  them  across  Broad 
way;  then  they  continued  moving  along  down,  keeping  some  dis 
tance  away  from  me,  motioning  to  me  and  saying,  "come  on."  I 
now  hesitated  and  said,  "  I  must  get  my  friend  TecumseH."  "No," 
said  one,  "  we  have  no  time  to  wait  for  Tecumseh.  It  is  late — not 
long  till  sundown.  We  have  to  tell  you  some  things  you  must 
know,  or  your  sun  may  go  down  forever."* 

They  led  me  off  a  few  blocks  from  Broadway,  and  finding  a  rather 
secluded  place  on  the  street,  they  produced  a  long  paper  written  on 
one  side  with  a  pencil.  Then  they  went  on  to  read  from  the  paper 
a  long  list  of  charges  against  "  Dave  Hill, "Uncle  of  Captain  Jack, 
Captain  of  Klamath  Scouts  in  the  Lava-beds,"  asserting  that  through 
my  treachery  the  Modocs  were  furnished  with  ammunition,  and 
that  during  the  fight,  on  Jan.  17th,  I  killed  a  soldier;  that  on  the 
evidence  of  the  Modocs  I  had  been  found  guilty  of  both  murder 
and  treason,  and  that  all  the  arrangements  were  already  made  for 
my  execution.  "Why,"  they  said,  "your  sister  Tobey  Riddle  is 
now  one  of  the  principal  witnesses  against  you.  and  your  old-time 
friend,  Captain  Applegate,  is  assisting  in  the  preparations  for  your 
death."  They  read  from  the  paper  the  names  of  Link  River  Jack, 


THE  MISSION.  101 

Tobey  Kelley,  One  Eye,  Link  River  John,  and  of  other  Klamath 
scouts  who  belonged  to  my  company  in  the  Lava-beds,  accusing 
them  of  furnishing  ammunition  to  the  Modocs,  on  the  evidence  of 
Modocs,  taken  at  the  trial  at  Fort  Klamath. 

The  paper  also  stated  that  Tecumseh  would  be  taken  across  the 
water  for  exhibition,  and  that  Allan  David  and  all  the  Klamath 
Indians  would  be  removed  to  the  Indian  Territory  in  about  five 
months.  This  all  seemed  so  strange  to  me  that  I  felt  like  one 
dreaming.  I  could  hardly  think  that  the  best  friends  1  had  in  the 
world  had  turned  against  me  on  account  of  lies  told  by  the  Modocs. 
I  said  to  the  two  men  :  "  The  paper  is  not  straight ;  I  am  not  Cap 
tain  Jack's  Uncle,  nor  am  I  Tobey  (Wi-ne-ma)  Kiddle's  brother. 
The  first  was  a  bad  mart,  and  1  helped  to  hang  him.  The  other 
may  be  a  good  friend  to  the  whites,  and  knows  that  I  have  always 
been,  too.  I  was  a  captain  of  scouts  in  the  Modoc  war,  and  did 
my  duty  as  a  friend  of  the  whites.  In  the  Snake  war  I  also  helped 
the  whites."  They  said,  "the  Modocs  are  jealous  of  you  because 
you  have  always  been  a  true  man.  They  did  not  like  your  helping 
to  hang  Captain  Jack,  and  they  have  finally  got  the  authorities  to 
believe  4the  lies  they  have  told  about  you.  Colonel  Meacham  is 
determined  to  have  you  hanged.  We  know  you  are  not  guilty,  and 
have  for  a  long  time  been  watching  about  the  hotel  to  get  you  away 
and  save  your  life." 

By  this  time  we  were  in  a  livery  stable,  and  were  soon  driving 
throug"h  the  city  in  a  carriage  with  the  blinds  closely  drawn. 
Finally  we  came  near  a  railroad  station,  and  the  men  lifted  the 
curtain  and  told  me  to  look.  Only  a  short  distance  away,  but  not 
all  in  sight,  on  account  of  fencing  or  some  other  obstruction,  was 
what  they  said  was  my  scaffold,  on  which  I  was  to  be  hanged  at 
two  o'clock  the  next  day.  Through  the  dim  light  of  the  evening  I 
could  sse  the  upper  part  quite  plainly,  and  that  it  looked  very  much 
like  that  on  which  Captain  Jack  was  hung  at  Fort  Klamath.  My 
heart  was  now  so  full  that  I  could  not  speak,  and  I  rode  along  with 
them  silently,  thinking  very  hard  and  wondering  if  it  could  all  be  a 
dream,  as  they  drove  back  at  night  through  the  city.  Finally  the 
carriage  was  halted  in  a  still  and  quiet  part  of  the  city,  and  I  was 
taken  down  into  a  dark  cellar,  where  I  was  kept  closely  guarded 
by  one  of  the  men  for  about  a  week  and  a  half. 

He  then  related  how  he  was  taken  to  a  railroad 


102  THE  MISSION. 

depot,  carried  into  the  country,  kept  for  five  days,  and 
then  returned  to  the  cellar  in  the  city,  kept  a  ni<»;lit 
and  a  day,  and  then  taken  to  the  depot  again,  and 
conveyed  to  Cincinnati.  His  story  concludes  as 
follows : 

Here  my  keeper  left  me,  giving  me  forty  dollars  in  money.  He 
had  previously  given  me  ten — fifty  in  all.  Before  bidding  me 
"good-bye,"  he  talked  a  long  while  with  me  about  his  friendship 
for  me,  spoke  about  his  personal  danger  in  saving  my  life,  and 
warned  me  about  trusting  the  treacherous  white  people. 

Having  to  purchase  some  clothing,  my  money  was  so  much  re 
duced  that  I  only  had  enough  to  bring  me  a  little  way  this  side  of 
Chicago.  There  I  was  compelled  to  travel  on  foot  until  I  could 
find  work.  Sometimes  I  had  employment  in  the  hay-field,  or  at 
chopping  wood,  and  in  this  way  would  work  until  I  had  a  few  dol 
lars  ahead,  and  then  ride  a  few  hours  on  the  cars.  So  I  worked 
my  way  along  until  I  reached  Fremont,  on  the  Pacific  Railroad. 
There  I  found  that  the  conductors  allowed  the  Indians  of  the  coun 
try  to  ride  free  of  charge  on  the  platforms  and  tops  of  the  cars. 

So  I  painted  myself  a  little,  and  being  ragged  enough  anyway, 
soon  looked  very  little  like  a  "Boston  "  man.  Taking  my  place  on 
the  top  of  a  car,  I  found  it  went  very  well  being  a  Sioux — only  the 
dust  and  sunshine  were  not  very  comfortable,  and  hunger  would 
come  now  and  then,  and  I  would  have  to  get  down,  wash  off  the 
paint,  and  work  awhile  for  muck-a-muck.  But  in  this  way  I  man 
aged  to  get  along  very  well,  being  first  a  Sioux,  then  a  Shoshone, 
then  a  Piute,  and  finally  a  California  Digger,  when  I  arrived  at 
Reading.  At  last  I  am  at  home  among  my  own  people,  after  a 
tiresome  journey  of  nearly  three  months.  I  am  glad  to  find  that 
my  friends  of  the  long  ago  are  still  my  friends,  but  it  makes  my 
heart  sick  to  think  how  many  times  in  the  last  few  months  I  thought 
I  never  should  see  my  people  again. 


CHAPTER  XYI. 

SAGES  AND  SAVAGES. 

WAL-AIKS-SKI-DAT  AT  INDEPENDENCE  HALL,  PHILADELPHIA — YUM- 
NIS-POE-TIS'  MEDICINE  SPEECH — AUTHOR'S  REFLECTIONS  IN  WRIT 
TEN  WORDS. 

DURING  our  tour  as  a  lecture  company,  on  various 
occasions  the  Indians  delivered  speeches,  many  of 
them  were  worthy  of  preservation.  Perhaps  the  most 
valuable  one  of  which  I  have  record,  was  that  of 
"Wal-aiks-ski-dat,  at  Independence  Hall,  Philadelphia, 
on  the  occasion  of  our  visit,  on  the  24th  of  March,  by 
invitation  of  his  honor,  Mayor  Stokely.  My  people 
were  deeply  impressed  with  the  surroundings,  when, 
informed  of  the  history  of  this  hall.  Speeches  were 
made  by  white  men  and  Indians.  "Wal-aiks-ski-dat 
said: 

"  I  feel  like  a  very  small  man  in  this  place.  Among 
my  own  people  I  am  not  a  small  man.  This  seems  like 
a  sacred  place  where  men  ought  to  think,  and  not  talk. 
My  heart  is  wandering  away  to  the  Great  Spirit,  and 
I  am  asking  Him  why  my  people  did  not  hear  about 
the  new  law  that  was  made  here.  They  were  very 
poor,  and  had  not  many  liorses,  perhaps  that  was  the 
reason  why  he  did  not  tell  them. 

103 


104:  SAGES  AND  SA  VAGES. 

My  people  have  lately  heard  that  there  was  a  new 
law,  and  they  sent  me  to  see  about  it.  If  it  is  a  good 
law,  my  people  want  a  part  of  it.  I  think  it  must  be 
good,  because  I  see  with  my  own  eyes  what  (lie  white 
man  can  do  with  .  this  law.  I  am  glad  in  my  heart 
that  I  have  seen  the  place  where  this  new  law  started. 
Maybe  I  can  take  some  of  it  back  to  my  people. 
When  I  look  at  the  great  men  who  made  the  new 
law,  they  seem  to  be  a  long  way  off  from  me,  and  I 
think  I  cannot  catch  up  with  them. 

The  white  man  lives  upon  the  top  of  a  high  moun 
tain.  He  can  see  many  things  which  I  cannot.  When 
I  look  inside  of  myself,  I  wonder  what  makes  the 
difference.  I  know  that  my  skin  is  red,  but  my  heart 
is  just  like  the  white  man's  heart.  When  I  think 
these  things  over,  I  feel  like  as  if  I  was  lost  in  a  dark 
mountain,  and  did  not  know  the  way  out.  There  are 
some  things  I  do  not  understand.  I  know  that  the 
Negro  wras  a  slave,  and  that  the  white  men  had  a  biff 

O  '  O 

war  about  it.  I  know  that  he  is- all  the  same  as  a 
white  man  now.  I  see  some  men  that  are  not  like  the 
white  men.  They  were  born  on  some  other  land.  They 
are  Irishmen,  Englishmen,  Spaniards,  Portuguese, 
and  some  Chinamen  too  ;  all  these  men  are  just  the 
same  as  the  white  men.  They  go  where  they  wish 
to,  and  nobody  says  "No."  They  vote  and  build 
houses.  Why  is  all  this?  An  Indian  cannot  go 
anywhere  without  his  agent  gives  him  a  paper. 
lie  is  just  the  same  as  a  slave.  He  is  not  free.  He 
seems  to  be  a  stranger  everywhere.  Men  look  at 
me  as  though  I  was  a  mountain  lion.  They  seem  to 
think  that  I  am  a  wild  man.  I  am  not  wild.  / 


SA  GES  AND  SA  VA  GES.  105 

am  a  man.  Why  do  you  treat  my  people  as  if  they 
were  all  crazy,  and  had  no  sense  ?  My  people  are  no 
fools.  You  know  more  than  we  do  about  these  things, 
and  some  things  you  do  not.  I  hear  your  spirit-man 
pray.  He  does  riot  say  anything  about  the  Indian 
to  the  Great  Spirit.  I  was  in  the  great  law  house 
at  Washington,  (referring  to  the  Capitol.)  I  saw 
Negroes  there.  I  saw  every  kind  of  people-  there, 
but  Indians. 

I  think  the  laws  that  are  made  are  not  straight, 
they  are  crooked.  They  leave  the  Indian  out.  He 
has  no  one  to  talk  for  liim.^  Do  you  think  this  is  what 
the  men  up  there  meant  ?  Did  they  intend  that  every 
body  should  have  a  chance  to  talk  except  the  Indian  ? 
They  look  like  good  men  (pointing  to  the  faces  of 
the  signers  of  the  Declaration  on  the  wall.)  Perhaps 
they  see  me  now.  I  am  not  ashamed  to  look  them  in 
the  eye.  Some  men  say  they  are  our  friends.  If  they 
are  our  friends,  why  do  they  not  ask  us  about  what 
we  want  ?  They  send  men  to  the  reservations  and  do 
not  ask  us  if  we  want  them.  I  went  to  see  the  Pres 
ident.  He  looks  just  like  any  other  man.  I  was  not 
afraid  of  him.  I  intended  to  tell  him  what  my  peo 
ple  wanted,  but  his  ear  was  to  small,  he  could  not 
hear  me.  I  brought  all  the  things  in  my  heart  away. 

Then  I  went  to  see  the  Commissioner.  He  had 
large  ears.  He  seemed  to  listen  to  what  I  had  to  tell 
him,  but  I  looked  him  in  the  eye.  He  did  not  put 
the  things  I  told  him  in  his  heart.  My  heart  got  sick, 
because  I  had  came  a  long  way  with  Colonel  Meacham 
to  see  these  men,  but  they  would  not  take  the  words 
I  gave  them.  I  saw  a  colored  man  talking  to  the 
5* 


106  SAGES  AND  SA  VA  GES. 

Commissioner,  and  he  listened  to  all  the  colored  man 
said.  I  have  got  my  heart  full  of  the  things  I  have 
seen.  Some  tilings  make  me  feel  sick.  When  I  came 
here  I  thought  I  had  a  part  in  all  I  saw.  Now  I 
do  not  think  so.  Some  things  have  been  told  me 
that  are  true,  and  some  are  not  true.  It  is  not  true 
that  an  Indian  can  be  a  white  man.  Yes  he  can  be 
like  a  white  man,  but  the  wliite  man  won't  let  him. 
He  stands  on  the  Indian's  head.  He  will  not  let  him 
get  up.  "When  the  Indian  tries  to  stand  by  the  side 
of  the  white  man,  he  pushes  him  away.  He  does 
not  push  the  Negro  away,  nor  the  Spaniard. 

I  ask  Colonel  Meacham  why  is  this  ?  He  told  me 
it  was  because  the  Indian  could  not  vote.  I  can  vote 
if  the  white  man  will  let  me.  Some  white  men  say 
an  Indian  is  wild  and  don't  know  how  to  vote.  I 
would  riot  vote  for  whisky.  I  would  not  vote  for  a 
gambler.  I  know  a  good  man  when  I  see  his  eyes  and 
hear  him  talk.  I  want  the  wliite  man  to  get  off  my 
head.  I  want  an  even  start,  and  if  I  cannot  keep  up 
with  him,  I  must  go  behind  him.  But  some  of  the 
Indians  can  keep  up.  I  hear  about  your  <  big  Sun 
day'  that  is  coming  next  summer,  (referring  to  the 
centennial  celebration).  I  know  about  that  too. 
"When  that  'big  Sunday'  comes,  I  want  to  hear  your 
great  chiefs  talk.  1  want  them  to  change  the  law  so 
that  an  Indian  can  have  a  chance  to  travel  on  the  same 
road  with  the  white  man  and  the  Negro.  I  want  my 
children  to  have  a  part  in  this  country.  They  are  in 
school  now,  and  they  can  read  books.  I  hope  you 
men  who  have  talked  so  straight  to  us  will  have  the 
law  changed,  so  that  all  may  have  an  even  chance  to 


SA  GES  A  ND  SA  VA  GES.  107 

own  houses,  and  build  great  bridges,  and  make  laws. 
All  I  have  said  comes  from  my  heart,  and  the  Great 
Spirit  has  heard  me  talk.  He  knows  that  my  heart 
is  good,  and  my  tongue  is  straight.  I  want  your 
spirit-men  (meaning  ministers  of  the  church,)  to  talk 
to  the  Great  Spirit  for  my  people.  I  want  all  good 
white  men  to  stand  by  me  when  1  try  to  le  a  man. 
I  want  the  soldiers  taken  away  from  my  country,  and 
the  whisky  men  kept  away,  and  then  if  we  have  good 
agents,  we  will  get  along  well  enough.  Maybe  some 
time  my  people  will  sing  with  your  people,  and  we 
shall  all  be  like  one  people.  You  have  heard  my 
people  speak,  when  I  have  talked.  You  have  seen 
their  hearts.  I  have  spoken." 

This  speech  was  received  with  great  applause. 
Would  that  it  could  have  been  heard  by  the  great 
masses  who  compose  this  government.  I  do  not  think 
it  was  fully  up  to  this  man's  ability  as  an  orator ;  but 
it  certainly  covers  all  the  ground.  Here  was  a  man 
talking  who  was  born  in  a  wild  Indian  camp,  amid 
the  mountains  of  the  Far  West.  He  was  pleading  for 
his  race  in  the  house  where  American  liberty  had  its 
birth,  within  the  very  walls  where  Patrick  Henry 
thrilled  his  hearers  and  sent  words  of  patriotism  out 
into  the  listening  ears  of  the  world,  which  will  be 
repeated  as  long  as  the  language  in  which  he  spoke 
shall  survive,  long  as  human  nature  shall  cry  for  jus 
tice.  He  spoke  not  for  his  people  alone,  but  for 
mankind.  This  man  corning  to  the  sacred  spot,  fresh 
from  the  scenes  of  debauchery,  and  still  later  from 
the  side  of  the  chief  magistrate  of  the  nation,  with 
his  heart  grieved  at  the  indifference  of  the  great  chief, 


108  SAGES  AND  SA  VAGUS. 

overawed  by  the  wonderful  attainments  of  the  white 
man,  by  his  power,  understanding  too  the  white  man's 
boast  of  honesty  and  universal  brotherhood ;  feeling 
and  realizaing  how  much  of  it  was  false;  was  plead 
ing  for  his  people  after  the  heroes  who  stood  up 
against  the  world  for  freedom  and  justice  to  all  man 
kind,  had  all  been  laid  to  rest. 

It  was  a  scene  which  moved  every  heart  with 
deepest  emotion,  it  was  one  which  ought  to  be  re 
peated  every  day  of  the  forthcoming  celebration,  and 
until  this  great  nation  should  arise  as  one  man,  and 
demand  justice  for  the  Indian.  I  cannot  forego  the 
reflection  that  in  the  glory  of  the  coming  centennial 
anniversary,  every  tongue  and  ever  nation  on  the  face 
of  the  globe  can  take  a  part  in  the  chorus  which  will 
ring  out  over  the  continent  until  its  last  echo  shall  be 
lost  on  the  bosom  of  the  Pacific  Ocean,  save  the 
Indian  alone.  To  the  intelligent  Indian  it  will  be  a 
day  of  deep  sorrow,  not  so  much  because  of  the  change 
of  civilization,  but  because  his  race  has  been  so  nearly 
exterminated,  for  having  manifested  the  virtues  which 
will  be  the  spirit  of  every  orator's  theme — that  of 
rebellion  against  injustice.  The  millions  will  shout 
and  shake  the  world  with  their  exultations,  and  the 
whole  nation  will  shed  tears  of  joy  and  thanksgiving, 
but  the  red-man  must  wait,  wait  all  alone,  for  God 
to  speak  once  more  before  the  declaration  of  inde 
pendence  shall  be  made  good  by  guaranteeing  to  every 
human  being  equal  and  exact  justice  before  the  law. 
The  great  patriotic  heart  of  the  American  means  to  be 
just  and  to  do  justice,  but  the  Indian's  voice  is  lost  in 
the  presence  of  aggregated  millions,  and  accumulated 


SAGES  AND  SA  VAGES.  1Q9 

power.  Be  patient  Wal-aiks-ski-dat,  the  God  who 
smiled  one  hundred  years  ago  upon  the  brave  men 
standing  where  you  now  stand,  still  lives,  and  he  will 
yet  hear  the  cry  of  every  despised  race  upon  the  face 
of  the  globe. 

Yum-nis-poe-tis  (the  chief  without  beads,)  was  the 
medicine-man  of  my  company.  On  every  occasion 
lie  explained  the  manner  of  curing  sickness,  giving 
the  authority  under  which  he  acted,  reciting  the  old 
traditions  of  his  people,  about  the  origin  of  medicine 
men.  He  represented  that  as  far  back  as  the  race 
existed,  from  the  first  they  knew  of  the  Great  Spirit. 
I  had  especial  reasons  for  having  an  Indian  to 
present  this  phase  of  Indian  life.  I  knew  that 
very  few  men  understood  the  inside  life  of  the  Indian, 
and  I  knew  that  his  religion  controlled  him  more  than 
do  the  religious  pretentious  of  any  other  people.  I 
believed  and  still  believe  that  want  of  a  better  under 
standing  of  Indian  religion  was  and  is  the  greatest 
drawback  to  his  adoption  of  our  civilization.  That  ie, 
if  the  white  men  understood  him  better,  and  exercised 
more  charity  in  their  treatment  of  the  Indian,  regard 
ing  his  religion  as  sacred  to  him,  granting  him  credit  for 
honesty  in  actions  which  are  controlled  by  his  relig 
ion,  many  difficulties  which  arise  might  be  avoided. 
Who  ever  heard  of  a  white  man  standing  up  in 
the  face  of  the  world  and  declaring  that  the  Indian 
had  any  right  to  his  religious  practices  and  beliefs. 
We  have  fearless  advocates  for  every  other  race, 
and  every  other  creed  and  form ;  but  the  Indian 
being  uneducated,  having  no  written  forms  or  creeds ; 
making  no  proselytes ;  having  no  recognition  as  a 


HO  SAGES  AND  SAVAGES. 

citizen  ;  no  rights  before  the  law  ;  regarded  as  an  alien 
even  on  the  soil  which  gave  him  birth ;  denied  par 
ticipation  in  the  franchise  of  the  citizen  ;  regarded  as 
an  equal  only  when  trading  for  his  lands  ;  denied  even 
a  voice  in  selecting  his  own  guardians;  considered 
fair  spoil  for  the  sharp  practice  of  the  white  man  ; 
his  estates  confiscated  for  pretended  violations  of 
treaty  stipulations ;  cowed  by  the  exhibition  of  power 
which  he  is  made  to  feel  when  he  pleads  for  his 
rights;  intimidated  by  the  display  of  a  civilization 
which  projects  among  his  people  the  vilest  practice  of 
morals ;  beguiled  by  the  soft  speech  of  pretended 
friends ;  betrayed  by  those  who  are  set  over  him  with 
out  his  consent ;  having  no  appeal  to  the  powers  that 
be;  witnessing  the  partiality  shown  to  every  other 
form  of  man  in  preference  to  his  own  ;  compelled  to 
see  rising  on  his  hunting-grounds  the  empire  of  the 
white  race  whose  intrigue  has  taken  advantage  of  his 
ignorance  of  common  law ;  while  trusting  to  the 
honor  of  his  conqueror  to  stand  over  the  debris  of 
his  wigwam,  and  gaze  sadly  at  the  remains  of  his 
family,  among  the  smoking  ruins;  to  see  the  uptorn 
graves  of  his  fathers,  with  their  whitened  bones  car 
ried  by  the  howling  wolf  in  triumph  to  his  hiding- 
place  ;  sees  his  race  melting  before  a  new  civiliza 
tion  singing,  "peace  on  earth  and  good  will,"  while 
destroying  the  weaker  from  its  own  greed  of  gain. 
Does  my  reader  wonder  that  the  Indian  strikes  back, 
and  in  fury  with  hopeless  despair,  throws  himself  upon 
the  advancing  bayonets  of  a  professedly  God-fearing 
nation  ? 

Are  we  sure  we  have  a  better  civilization  than  the 


SA  GES  AND  SA  VA  GES.  HI 

man  who  believes  in  a  God,  who  through  his  medi 
cine-men  tells  him  to  defend  himself  when  his  pre 
tended  friends  betray  him  and  rob  him  without 
justification  ?  Is  it  just  the  thing  for  the  descendants 
of  the  revolutionary  sires,  to  exultingly  defy  every 
principle  of  right  in  the  exercise  of  power  won  by 
our  shrewdness  over  a  weaker  race  ?  These  reflections 
have  crowded  themselves  into  this  chapter  because 
the  subject  of  the  medicine  man  of  the  Indian  sug 
gests  them.  Could  Yum-nis-poe-tis  have  made  his 
speech  and  his  plea  for  justice  to  the  people  of  the 
United  States,  as  he  made  it  to  those  who  attended 
our  lectures,  he  would  have  wrought  a  change  for  the 
better  in  public  sentiment  towards  his  race. 


CHAPTER  XVII. 

THE  BIBLE  AND  TRADITION. 

TIRST  PAIR— THE  FORBIDDEN  TREE — THE  DELUGE — THE  GREAT 
PEACE-MAKER — HIS  MIRACLES — HIS  PREACHING — KEY  TO  INDIAN 
RESISTANCE — AUTHENTICITY  OF  TRADITION. 

THE  Indian  guards  his  religious  traditions,  with  so 
much  reverential  care,  that  only  after  long  years  of 
patient  research,  have  I  been  able  to  obtain  satisfactory 
data  on  this  subject. 

To  Wi-ne-ma,  I  am  indebted  for  the  following. 
From  her  character,  and  the  supporting  evidence 
obtained  from  old  men  in  other  days,  I  am  satisfied 
that  she  gave  me  the  history  as  it  has  come  down  for 
many  generations,  by  tradition,  to  her  people. 

Ka-rnoo-kum-chux  (God),  or  the  Great  Spirit,  after 
He  made  the  world,  all  the  animals  felt  lonely.  He 
then  made  a  man  out  of  very  fine  earth  and  placed  him 
before  a  great  fire  to  dry.  He  went  away  and  left 
him  until  the  next  morning.  On  his  return,  God  saw 
the  man  walking  on  four  feet  like  a  bear.  lie  lifted 
him  up  and  told  him  to  raise  his  eyes.  The  man  did 
so,  and  God  told  him  he  need  not  walk  on  all  his  feet 
any  more,  but  might  walk  on  two,  as  lie  did,  and  that 
if  he  would  do  as  He  bid  him,  he  would  make  his 

112 


THE  BIBLE  AND  TRADITION.  H3 

front  feet  grow  slender  and  long  so  he  could  handle 
the  bow.  Then  God  took  him  into  a  beautiful  valley 
surrounded  by  mountains,  and  told  him  he  might  live 
there  as  long  as  he  obeyed  him.  He  showed  him  the 
trees  which  bore  fruit.  Those  which  did  not  bear 
fruit  were  for  bows  and  arrows.  The  fruit-trees  were 
all  of  them  stoned  fruit,  like  the  wild  plum.  God 
told  the  man  that  one  tree  was  for  his  own  use,  and 
that  he  must  not  touch  that  tree  on  any  account.  The 
man  promised  to  obey.  God  then  left  him  for  several 
days. 

When  He  returned,  the  man  was  crying  and 
said  he  wanted  somebody  for  company.  God  said  He 
was  sorry  for  him,  that  if  he  would  lie  down  and 
sleep  very  sound,  He  would  bring  him  a  friend.  The 
man  obeyed.  While  he  slept,  God  took  a  bone  from 
each  upper  arm,  and  one  bone  from  each  thigh  and 
made  a  woman.  When  God  had  finished  the  woman 
lie  set  the  body  before  the  fire  to  dry.  Sometimes  He 
smoothed  with  his  hand  to  make  it  more  beautiful 
than  the  first.  When  it  was  well  dried,  He  blew  his 
breath  between  his  hands  at  it,  and  immediately  it 
began  to  talk  very  fast.  God  hid  himself  to  see  tha 
man  wake  up.  The  man  ran  and  put  his  arms  around 
the  woman,  and  kissed  her.  When  God  saw  this,  He 
laughed  aloud,  arid  the  man  was  ashamed.  God  told 
the  man  that  "he  must  never  Jdss  her  again  in 
His  presence"  It  is  a  fact  that  a  pure  Indian  never 
kisses  his  wife  in  the  presence  of  other  people.  The 
pair  were  very  happy  until  the  woman  went  alone  for 
fruit.  She  met  what  appeared  to  be  a  man,  but  was 
not  a  man,  yet  could  talk  like  a  man.  This  creature, 


114:  THE  BIBLE  AND  TRADITION. 

which  the  Indians  insist  was  "spooks"  (the  devil) 
told  the  woman  that  he  could  show  her  better  fruits 
than  she  had  found,  and  led  her  to  the  tree  which  was 
for  God's  own  use.  The  woman  had  been  told  by  her 
husband,  not  to  touch  that  tree,  but  "  spooks  "  told 
her  it  was  a  mistake,  this  was  not  God's  tree ;  so  the 
woman  plucked  and  ate  the  fruit,  and  carried  some  to 
her  husband. 

As  soon  as  she  tasted  the  plums,  she  felt  like  as 
if  she  were  a  god  herself,  and  made  two  aprons 
to  cover  her  round  the  waist,  nearly  to  her  knee, 
because  God  always  wore  such  aprons.  When  she 
came  to  the  man,  he  woke  with  a  cold  feeling,  and 
began  to  scold.  He  told  her  that  she  had  stolen  from 
God,  and  God  would  punish  them.  He  refused  to 
eat  the  fruit,  and  would  not  arise  until  the  woman  put 
her  aprons  over  him  and  went  to  find  more  leaves  to 
make  her  new  ones.  God  came  again  and  was  angry. 
He  asked  what  all  this  meant.  The  man  excused 
himself,  and  God  forgave  him,  but  told  the  woman 
that  He  had  made  her  man's  equal,  but  since  she  had 
been  eating  stolen  fruit  she  was  not  worthy,  so  she 
must  be  man's  servant  all  the  days  of  her  life.  Then 
man  assumed  control  over  her  and  has  had  it  ever 
since,  and  ought  to  have.  She  has  always  been  his 
servant  and  has  done  his  bidding. 

After  the  human  family  had  become  numerous, 
they  began  to  kill  each  other  off.  They  say  that  God 
came  in  person  to  the  red  people  then  for  a  long  time, 
but  would  not  see  those  who  had  become  black-skinned 
people. 

The  Modoc  tradition,  recites  the  history  of  the 


THE  BIBLE  AND  TRADITION.  H5 

Deluge,  that  it  was  sent  to  destroy  the  human  family, 
except,  one  pair;  that  before  the  Deluge  the  people 
were  very  much  larger  than  the  present  race.  They 
are  represented  in  this  tradition  to  have  been  twelve 
to  fifteen  feet  in  height,  and  of  proportionate  weight, 
hence  were  very  destructive.  God  had  warned  them 
against  killing  each  other,  threatening  to  destroy  them, 
but  this  warning  was  disregarded.  Selecting  the 
smallest  man  and  the  smallest  woman  of  all  the  people, 
lie  bade  them  go  to  the  top  of  a  very  high  mountain, 
taking  with  them  a  pair  of  crows,  a  pair  of  hawks,  a 
pair  of  white  rabbits  and  one  pair  of  white  deer;  and 
they  obeyed  the  command. 

The  waters  rose  up  round  the  mountain,  covering 
all  the  land  about  it,  and  destroying  every  living  thing, 
save  the  small  man  and  woman,  and  the  birds  and  ani 
mals  which  they  had  taken  to  the  mountain-top.  When 
the  waters  began  to  reach  them,  the  man  and  woman 
were  frightened  and  began  to  make  a  canoe.  God 
came  and  talked  to  them,  and  said  if  they  would  trust 
in  Him  lie  would  not  permit  them  to  be  drowned. 
He  caused  a  wall  of  spirits  to  form  round  the  moun 
tain-top,  which  held  back  the  waters,  although  it  rose 
high  above  them.  Such  is  the  tradition  regarding 
the  Deluge. 

When  the  waters  subsided  the  small  pair  were 
started  out  on  a  peace  plan,  but  as  they  multiplied, 
contentions  arose,  and  wars  followed.  God  talked 
often  with  them  in  person,  endeavoring  to  make  them 
live  in  peace.  He  promised  to  send  his  own  Son  to 
them  as  a  peace-maker,  telling  them  that  if  they 
received  him  and  kept  the  words  he  gave  them, 


116  THE  BIBLE  AND  TRADITION. 

lie  would  no  more  cover  the  earth  with  water.  He 
bade  each  man  to  many  as  many  women  as  he  could 
take  care  of,  and  that  all  women  might  raise  children 
without  shame,  that  none  should  be  widows. 

At  the  appointed  time  there  was  one  woman  who 
came,  and  no  one  knew  where  from.  She  had  no 
mother,  no  father,  she  was  not  like  other  women 
although  she  was  red-skinned.  She  said  she  was  the 
daughter  of  Ka-moo-kum-chux,"  that  her  father  often 
met  her  and  talked  with  her.  Ka-moo-kum-chux  told 
her  to  rub  her  body  with  ashes  and  that  she  would  be 
like  other  women.  She  did  as  he  commanded.  He 
then  scraped  some  fine  powder  from  a  shell  of  many 
colors  and  gave  it  to  her  to  drink  in  water.  God 
willed  that  she  should  bear  a  son.  She  told  the  people 
that  she  was  very  happy  now  because  God  had  prom 
ised  that  she  should  bear  a  child.  He  bade  her  not  to 
look  in  the  face  of  any  man.  When  her  time  of  sickness 
had  come,  He  commanded  her  to  go  away  from  other 
women  all  alone.  She  did  as  she  was  told,  and  her 
babe  was  born  in  a  wigwam.  She  laid  it  in  a  canoe 
made  of  cottonwood  bark  and  covered  it  with  a  deer 
skin  robe.  She  then  sat  down  beside  the  canoe,  and 
waited  for  Ka-moo-kum-chux.  When  he  came,  she 
did  not  look  up,  but  he  went  to  the  canoe  and  lifting 
the  deer-skin  he  smiled  and  put  bis  hands  upon  the 
child's  forehead,  and  pressed  it  back,  saying,  this  is 
my  child,  and  this  shall  be  a  sign  of  my  children. 
Mar-cha — the  mother — went  among  the  people,  and 
told  them  it  was  God's  Son,  and  named  him  I  sees — 
(Peace-Maker).  "When  I-sees  was  about  ten  years 
old,  aa  he  was  playing  with  other  children,  the  spirit 


THE  BIBLE  AND  TRADITION. 

of  God  came  upon  him,  he  took  fresh  earth  between 
his  hands  and  it  turned  to  a  white  powder  like  flour. 
The  old  chiefs  and  wise  men  came  to  see  him.  He 
took  water  and  pouring  it  from  one  cup  to  another 
turned  it  to  blood.  Other  boys  became  jealous  of  his 
power  and  sought  to  kill  him.  His  mother  took 
him  to  the  mountains,  and  hid  him,  until  he  was 
grown,  when  some  pretended  friend  betrayed  him, 
and  his  enemies  took  him  to  the  shore  of  a  lake.  A 
great  many  people  came  from  a  long  way  off  to  hear 
him  talk,  the  people  were  hungry  and  could  get  noth 
ing  to  eat.  They  asked  I-sees  where  to  catch  fish. 
He  pointed  to  a  canoe  on  the  shore  of  the  lake,  and 
told  them  to  go  and  get  all  they  wanted.  The  people 
did  not  believe  until  he  commanded  the  fish  to  come 
into  the  canoe,  and  soon  it  was  full.  The  people  began 
to  cook,  and  eat.  As  fast  as  they  could  take  fish 
from  the  canoe,  other  fish  would  leap  in.  So  the 
canoe  was  all  the  time  full  to  its  brim.  This  con 
tinued  as  long  as  the  people  remained  on  the  shore  of 
the  lake. 

One  day  Jesus — for  this  is  undoubtedly  their  his 
tory  of  Jesus — made  a  horse  sick,  and  the  horse  died. 
Jesus  commanded  the  horse  to  rise,  and  he  arose 
sweating  and  foaming.  While  the  people  were 
wondering  how  he  had  cured  the  horse,  and  while  a 
great  many  eyes  were  upon  him,  he  turned  the  same 
horse  into  a  rabbit.  They  brought  to  him  people  who 
had  been  blind  from  birth,  and  begged  him  to  cure 
them. 

Jesus  made  a  mark  with  white  chalk  round  the 
eyes  of  the  blind,  then  dipping  his  hand  in  ashes  and 


118  THE  BIBLE  AND  TRADITION. 

pressing  them  together,  He  nibbed  out  the  chalk- 
marks  by  placing  his  hands  upon  the  blind  eyes  and 
throwing  them  outward.  This  was  repeated  many 
times.  Meanwhile  he  was  asking  God  to  help  him. 
Holding  a  thin  cloth  over  the  patient,  he  iilled  his 
mouth  with  water,  which  he  Hew  upon  the  cloth  and 
thus  sprinkled  the  lace  of  the  blind.  He  bade  the 
blind  to  rise,  and  immediately  they  were  shouting 
with  joy.  The  deformed  were  brought  to  him  and 
•were  made  straight,  the  lame  were  cured,  and  the  sick 
were  healed. 

According  to  this  tradition  the  "  Son  of  God  "  came 
to  the  red-men  of  this  continent.  They  claim  that 
he  came  to  the  ancestors  of  the  Modocs  and  taught 
them  manjr  things;  that  he  went  away  with  his 
molher,  and  that  his  enemies  killed  him  by  shooting 
him  with  arrows;  that,  although  he  was  killed  a  long 
way  from  them,  they  knew  when  it  was  done,  and 
were  angry.  While  they  were  preparing  to  go  upon 
the  war-path  to  avenge,  his  death  his  mother's  spirit, 
although  she  was  still  alive,  came  to  them  and  told 
them,  that  he  was  not  really  dead,  that  when  his  ene 
mies  shot  him  with  arrows,  she  took  his  body  and 
buried  it  under  a  heap  of  broken  stones.  That  after 
two  days  she  left  him,  and  on  her  return  she  found 
his  body  was  gone.  She  thought  some  one  had  stolen 
it  and  went  about  crying,  when  Jesus  appeared  and 
talked  to  her. 

He  came  again  to  the  Modocs,  and  showed  them 
where  the  arrows  had  pierced  him.  He  called  all  the 
red-men  together,  and  taking  a  stand  on  a  low  hill 
where  broken  stones  were  abundant  he  motioned  to 


THE  BIBLE  AND  TRADITION.  119 

the  stones  and  commanded  them  to  become  a  wall  like 
a  house ;  soon  a  great  wall  arose  round  the  people. 
Jfc  is  asserted  with  much  earnestness  that  this  stone 
wall  is  still  in  existence.  According  to  this  tradition 
it  is  located  in  the  sacred  lands,  east  of  Yai-nax,  in  the 
southern  part  of  Oregon.  I  have  long  known  some 
thing  of  the  "sacred  lands"  of  the  Modocs  and 
Klamaths. 

He  also  performed  other  miracles,  such  as  making 
water  to  flow  from  dry  ground;  soon  it  became  a 
burning  steam.  Then  Jesus  blew  his  breath  upon  it, 
and  it  was  made  cold  water.  He  instructed  the  peo 
ple  how  to  make  the  tu-le  grass  into  houses  and 
into  wearing-apparel.  lie  told  them  that  he  was 
going  away,  but  would  come  again  and  bring  peace 
on  earth  ;  that  whenever  they  saw  a  great  light  in  the 
north  they  might  know  that  he  was  appearing  to 
some  of  the  people. 

"  It  is  claimed  that  the  "  Great  Peace-Maker"  prom 
ised  to  point  out  the  medicine-men  for  the  people,  and 
that  he  would  always  help  them  if  they  were  faithful, 
He  further  taught  them  to  retaliate  on  their  enemies  as 
a  means  of  protection  and  in  vindication  of  their 
rights.  That  as  they  saw  him  go  away,  so  might  all 
his  children  go ;  that  he  would  not  leave  his  body  on 
earth,  that  they  should  not  leave  theirs,  that  the  spirit 
would  not  leave  the  earth  until  the  body  was  burned 
to  ashes. 

HIS   ASCENSION. 

"While  he  yet  spake  to  them,  the  rock  whereon  he 
stood  begun  to  smoke,  and  soon  it  became  a  flame  of 


120  TUB  BIBLE  AND  TRADITION. 

lire,  which  hid  him  from  the  people.  The  flame 
slowly  lifted  from  the  rocks,  and  rose  upward,  grow 
ing  larger  and  brighter,  until  it  made  the  world  light 
as  sunshine.  The  flame  of  fire  continued  to  rise 
until  it  turned  to  a  star  and  went  out  of  sight,  away 
in  the  north. 

Let  us  consider  how  much  of  the  tradition  is 
supported  by  other  evidence  than  Indian  story.  The 
consideration  of  the  subject  may  give  us  more  respect 
for  Indian  character.  It  is  an  incontrovertible  fact, 
that  everywhere  the  Indian  is  found  in  covering  for 
both  male,  and  female,  which  agrees  with  the  tradi 
tional  aprons  made  of  fig-leaves.  It  is  a  singular  fact 
that  the  bones  of  the  upper  arm  and  also  the  thigh 
bones  are  single.  He  accounts  for  the  hands  instead 
of  four  feet.  He  shows  his  authority  for  making 
woman  his  slave  or  servant.  He  accounts  well  for 
the  deception  which  the  devil  practiced  upon  our 
Mother  Eve.  His  tradition  as  to  the  mother  of  Jesus 
is  no  more  wonderful  than  the  conception  of  the 
Virgin  Mary  as  found  in  the  Bible.  The  birth  of 
the  Saviour  is  told  with  as  much  clearness  as  that  of 
Mary,  the  Virgin  wife  of  Joseph,  being  compelled  to 
sleep  in  a  stable.  In  proof  that  this  tradition  had  its 
origin  in  the  birth  of  Jesus,  it  is  a  habit  well  known 
to  every  person  of  experience  and  observation  of 
Indian  life,  that  the  women  universally  go  alone  and 
remain  alone  when  a  child  is  born.  The  traveller  in 
the  Indian  country,  asks  what  the  little  house  apart 
from  other  lodges  means,  but  he  seldom  gets  infor 
mation,  unless  he  is  known  to  be  friendly. 

The  mark  said  to  have  been  placed  upon  the  infant 


THE  BIBLE  AND  TRADITION. 

Peace-maker  by  flattening  tlie  forehead,  is  honored  to 
this  day  by  many  of  the  western  tribes,  who  place 
a  board  upon  the  forehead  of  the  new-born  babe, 
which  is  continued  until  the  head  is  in  shape  known 
as  "  Flat-Head."  Three  of  my  Indians  composing 
"The  Meacham  Lecture  Company"  of  1875,  were 
Flat-Heads.  The  first  miracles  of  the  Saviour,  turning 
water  to  blood,  feeding  the  multitudes  upon  the  shore 
of  a  lake,  by  commanding  the  fish  to  leap  into  the 
canoe,  is  as  acceptable  to  the  Christian  devotee,  as  the 
other.  Making  the  horse  sick  and  raising  him  from 
the  dead  at  the  same  hour,  does  not  tax  the  Christian 
believer's  faith  more  than  the  raising  of  Lazarus 
after  decomposition  had  begun.  The  manner  of  his 
death  is  rational  and  probable — since  "  no  bones  were 
broken" — as  the  death  upon  the  cross.  His  burial  by 
his  mother  beneath  the  broken  stones,  is  not  incon- 
sistant  with  the  fact  of  his  resurrection ;  no  more  so 
than  the  removal  of  the  great  stone  at  the  door  of 
the  sepulchre.  It  is  in  evidence  that  the  Indians 
believed  this  tradition,  and  honored  it  by  piling  stones 
upon  the  grave  of  their  dead.  All  over  America  these 
stone  piles  may  be  found.  The  traveller  asks  what 
these  piles  mean,  but  he  seldom  gets  an  answer  from 
the  Indian,  because  the  Indian  believes,  in  fact  he 
knows,  that  in  nearly  every  instance  he  would  be 
laughed  at  by  the  scoffing  white  man. 

That  Jesus  appeared  after  his  death,  with  arrows, 
and  pointed  to  the  scars  made  by  them,  does  not  call 
for  more  faith  than  the  proof  required  by  doubting 
Thomas.  Commanding  the  broken  stones  to  take 
places  in  a  wall,  is  no  more  trying  to  Christian  faith, 


122  THE  BIBLE  AND  TEAD1TON. 

than  the  rending  of  the  great  vail  in  the  temple. 
Making  the  water  to  flow  from  the  ground,  is  as 
possible  as  Moses  making  it  flow  from  a  rock. 

Setting  it  on  fire,  is  not  inconsistant  with  "  The 
burning  bush,"  or  Elijah's  fire  trials  with  Ahab.  His 
mother  appearing  to  them  before  he  had  risen  from 
the  pile  is  as  reasonable  as  the  arrest  of  Paul  on  the 
way  to  Damascus.  His  ascension,  was  as  tangible 
and  as  consistent  with  his  power,  when  according  to 
Indian  tradition  they  saw  him  rise  before  their  eyes 
and  in  a  cloud  of  fire  pass  beyond  mortal  sight ;  as  the 
Bible  history.  Their  belief  that  he  went  thus,  so 
that  all  the  world  could  witness  the  ascension,  is  a 
beautiful  thought.  That  he  comes  somewhere  when 
the  red  lights  appear  in  the  north,  is  one  of  the 
grandest  thoughts  that  could  be  conceived  by  mortal. 

The  origin  of  this  tradition  may  be  a  question  in 
which  historians  might  take  especial  interest.  I  shall 
not  enter  into  a  discussion  of  this  subject,  further 
than  to  say  that  I  have  failed  to  find  any  tradition  or 
other  evidence  of  white  men  having  been  among  the 
Modoc  Indians  prior  to  1844.  It  is  enough  for  the 
purpose  I  have  in  view — that  of  securing  respect  for 
the  Indian  Race — to  know,  that  for  uncounted  gene 
rations  they  have  lived  under  the  laws  of  God,  as  given 
them  l>y  this  tradition. 

"Live  in  peace  with  all  people.  Feed  the  hungry. 
Clothe  the  naked.  Divide  what  you  have  with  your 
neighbor.  Do  as  you  agree  to,  and  compel  others  to  do 
the  same"  is  very  nearly  the  Indian's  understanding 
God's  law,  as  proclaimed  by  the  "  Great  Peace-MdJcer." 

The  Indian  believes  that  the  penalty  for  disobe 
dience,  begins  in  this  life,  and  follows  into  the  next. 


THE  BIBLE  AND  TRADITION".  123 

They  believe  that  those  who  obey  the  laws  will  live 
forever  in  a  beautiful  spirit-world,  where  God  and 
His  Son  come  often,  and  their  light  shines  in  one 
perpetual  day.  Those  who  disobey  God,  will  be 
consigned  in  a  far-off,  cold,  dark  land  until  tliev  have 

O  77  «, 

themselves  atoned  for  all  their  crimes,  and  then  be 
permitted  to  come  into  God's  presence.  "  The  Son 
of  God  is  regarded  as  a  Law-  Giver  and  Peace-Maker ', 
hot  as  an  atonement. 


CHAPTER  XVIII. 

now  HEROES  ARE  MADE. 

THE    MODOC'S  PHYSICAL    MANHOOD — EARLY    TEAINING HINTS    USEFUL    TO 

CIVILIZED     PEOPLE — INCIDENTAL      APPEAL     FOR    JUSTICE HOW    HEROES 

ARE  MADE — MEDICINE-MEN — HOW  SELECTED — BRINGING  OUT   UT-TI-NA 

HIS   FAILURE. 

IF  tlie  civilized  world  was  astonished  at  the  won 
derful  courage  and  success  of  the  Modoc  Indians  in 
the  Lava-beds,  it  was  in  part  because  so  little  was 
known  of  them  previous  to  the  war  of  1872  and  '73. 
They  were  not  larger  men  physically,  in  fact  they 
were  rather  below  the  average  size  of  the  Indian 
tribes  of  America.  The  average  height  would  not 
have  exceeded  five  feet  nine  inches,  and  wTeight  about 
one  hundred  and  sixty  pounds.  They  were  rather 
darker  in  color,  had  large  dark  eyes,  straight  black 
hair  of  unusual  fineness,  small  hands  and  feet,  straight 
1  imbed.  Not  one  of  them  was  a  half-breed,  as  has  been 
asserted  by  newspapers.  That  they  were  universally 
different  from  other  Indians,  there  is  no  doubt,  but 
not  on  account  of  mixing  with  white  blood.  They 
were  pure  Indians.  The  following  article  furnished 
the  Boston  "JZeacon"  Dec.  1765,  will  give  a  correct 
idea  of  the  manner  in  which  these  strange  people 
trained  their  children. 

124 


HO  W  HEROES  ARE  MADE.  125 

Two  years  have  passed  since  the  bugle-call  led  the  soldier  from 
the  banquet  of  blood  in  the  Lava-beds  of  Oregon. 

A  marble  shaft  stands  above  the  lamented  Canby,  and  the  monu 
ment  which  marks  the  final  resting-place  of  Dr.  Thomas  sets 
calmly  upon  the  summit  of  Lone  Mountain,  San  Francisco.  The 
tall  rye-grass  bends  above  the  sleeping  soldier  at  the  foot  of  the 
bluff  near  the  stronghold  of  the  Modocs.  The  widows  of  the 
slain  still  shade  their  sorrows  beneath  sable  mourning.  The 
orphans  wear  saddened  faces  at  mention  of  Modoc's  name.  The 
remnant  band  of  savage  heroes  shout  back  their  anguish  to  the 
bleak  winds  of  their  prairie  home  in  a  land  of  exile.  The  maimed 
victims  of  both  races  hobble  on,  seeking  to  forget  the  past.  The 
Modoc  Chief  lives  only  in  the  ignominious  roll  of  outlaws.  The 
government  of  the  United  States  continues  to  treat  the  red-man  as 
a  child  of  some  foreign  creator ;  refuses  to  recognize  his  man 
hood,  save  as  a  contracting  power  whom  to  outwit  is  justice  ;  forgets 
the  terrible  lessons  of  the  past;  refuses  to  concede  to  him  the 
rights  and  courtesies  extended  to  every  other  race  upon  the  globe ; 
ignoring  his  religious  convictions  and  ceremonies ;  demanding  of 
him  attendance  upon  councils  nominated  without  consultation  with 
his  representatives ;  expecting  him  to  accede  to  propositions  made 
to  him  unsolicited  on  his  part;  and  seeking  to  intimidate  him  with 
the  presence  and  display  of  glittering  bayonets. 

The  present  outlook  at  the  relations  between  the  government  and 
the  Indian  race  recalls  the  Modoc  war  and  the  possibility  of  another 
tragedy.  Commissioners  are  sent  to  the  Black  Hill  country,  to 
treat  with  the  owners  of  the  soil  from  whence  they  sprang.  Days 
and  weeks  have  passed,  and  yet  no  treaty  is  made.  Unwilling  to 
grant  what  they  demand — confidence — because  they  are  conscious 
of  good  intentions  on  their  part,  the  commissioners  remember  the 
treachery  of  the  Modocs,  but  forget  the  treachery  of  their  own  race 
which  went  unwhipped  of  justice  and  were  rewarded  for  similiar 
crimes.  The  result  cannot  be  foretold.  We  can  only  await  events. 
Meantime  we  remember  the  causes  which  led  to  the  Modoc  war 
and  tremble  for  the  issue.  Now  it  is  not  probable,  should  war 
ensue  that  it  would  result  in  giving  to  the  world  such  an  example 
of  heroism  as  did  the  Modoc  war.  That  war  has  no  counterpart  in 
written  history,  or  living  tradition.  When  reviewed,  at  this  date, 
we  see  how  the  civilized  world  looked  on  and  wondered  at  the 
success  of  the  little  band  of  braves  numbering  but  half  a  hundred, 


126  HOW  HEROES  ARE  MADE. 

while  it  wept  over  the  victims  of  their  courage  and  their  treachery. 
The  question  still  comes  up,  "  Was  it  true  that  a  half-savage  man 
with  so  few  followers  did  resist  successfully  the  efforts  of  such  an 
army?  What  was  the  secret  of  his  success?"  The  query  could  not 
be  answered  hy  any  one  gathering  his  store  of  facts  from  the 
enemies  of  the  Modocs. 

That  they  did  successfully  withstand  the  repeated  assaults  of  an 
army  of  twenty  times  their  own  number,  is  declared  by  the  upheav 
ing  graves  above  a  hundred  soldiers  and  half  the  number  of  slain 
citizens.  The  answer  of  the  second  question  is,  that  they  were 
fighting  for  manhood's  privileges,  which  had  been  denied  them,  on 
equal  terms  with  other  races.  They  had  stored  away  in  their  hearts 
a  long  train  of  wrongs  which  had  suffered.  They  had  made  three 
several  attempts  to  live  in  peace  upon  Klamath  Reservation,  and 
had  failed.  They  had  been  pushed  into  a  war  against  their  wishes 
and  had  committed  unparalleled  crimes  for  which  they  were  under 
indictment.  They  had  witnessed  the  partiality  with  which  the 
laws  of  the  white  man  were  administered.  They  had  known  of  no 
single  instance  in  which  the  common  prejudice  against  their  race 
had  not  prevented  justice  from  having  untrammelled  action  when 
they  or  their  race  were  before  the  courts. 

They  were  in  hopeless  despair  when  they  retired  to  the  Lava-beds. 
They  had  no  faith  in  the  assurance  offered  by  the  peace  commission 
ers  of  a  fair  trial  before  a  jury  of  their  peers,  so  long  as  the  public 
sentiment  of  the  American  race,  as  declared  by  the  press,  was  in 
favor  of  extermination.  They  had  no  assurance  that  those  who 
had  committed  crimes  against  them  would  be  dealt  with  justly. 
They  were  sustained  by  their  medicine-men,  who  promised  them 
protection  and  exemption  from  danger  by  the  bullets  of  the  soldier. 
They  were  entrenched  in  a  great  natural  fortress  and  in  desperation 
they  awaited  the  attack.  Still  with  all  this  to  sustain  them,  it  does 
not  tell,  why,  and  how,  they  endured  so  much,  and  accomplished 
so  much.  Certainly  the  rocks  of  the  Lava-beds  did  not  protect 
them  in  the  first  battle  on  Lost  River,  when  they  were  attacked  by 
three  times  their  own  number,  nor  at  Dry  Lake,  when  they  attacked 
a  much  larger  force.  The  truth  is  that  they  were  superior  fighting 
men.  They  had  been  educated  to  war.  They  were  of  rebel  stock 
originally.  The  founder  of  the  tribe  was  a  descendant  from  a  long 
line  of  chiefs,  and  being  a  man  of  great  wisdom  and  sagacity  he 
had  set  apart  certain  lakes  as  sacred,  whose  waters  would  cleanse 


110  W  HEROES  ARE  MADE.  127 

from  all  disease ;  springs  which  give  strength ;  mountains  in  whose 
fastnesses  "  the  Great  Spirit,"  and  the  spirits  of  successful  warriors, 
held  councils ;  and  where  the  living  warrior  could  have  audience 
and  learn  wisdom.  He  ordained  certain  wild  animals,  as  sacred, 
and  not  to  be  slain,  such  as  the  white  rabbit,  the  white  deer,  and  the 
sage-hen,  during  certain  seasons  of  the  year.  He  commanded  his 
followers,  at  certain  times,  to  abstain  from  the  flesh  of  unresisting 
animals;  some  kinds  of  birds  were  also  proscribed;  the  meadow- 
lark,  was  never  eaten,  and  pains  were  taken  to  kill  them  and 
destroy  the  nests.  They  were  believed  to  be  traitors,  and  bearers 
of  news  to  enemies. 

The  women  were  required  to  perform  such  labors  as  best  devel 
oped  physical  strength.  They  fasted,  and  bathed  in  the  sacred 
lakes ;  they  abstained  from  the  use  of  all  kinds  of  meats  for  five 
days  in  each  moon.  The  married  women  went  upon  the  hunt,  and 
the  war-path  with  their  husbands ;  they  stripped  the  pelt  from  the 
deer,  the  antelope,  and  the  grizzly  bear;  nursed  the  warrior, 
dressed  his  wounds,  and  in  the  event  of  his  death,  they  prepared 
his  body  for  "the  burning"  and  assisted  in  the  ceremonies  with 
apparent  stoicism ;  even  the  mothers  of  unborn  babes,  would  look 
and  act  with  seeming  indifference  on  such  occasions,  showing  no 
grief,  except  when  the  customary  seasons  of  mourning  were  ac 
knowledged  by  the  tribe.  The  infants  were  lashed  to  boards,  and 
taught  patience  and  endurance  of  pain,  care  being  taken  with  them 
to  make  them  straight  in  limb  and  feature.  If  a  babe  had  a  small 
nose,  the  mother  spent  hours  of  patient  labor  in  pulling  and  shap 
ing  it ;  if  too  large  it  was  put  back  by  constant  pressing,  and  when 
fancy  or  fashion  required,  the  style  was  changed  by  the  manipula 
tions  of  the  mother's  hand.  Hence  the  appearance  of  "  Scar-Face 
Charley"  who  was  declared  by  white  men  to  belong  to  some  other 
race,  because  of  his  "  Koman  nose  "  while  the  fact  is  he  is  a  full- 
blooded  Modoc,  whose  mother  had,  in  his  infancy,  by  patient 
pinching  and  pulling,  succeeded  in  raising  it  up  until  he  had  almost 
lost  the  appearance  of  an  Indian,  except  in  color.  If  a  child  had 
crooked  limbs,  they  were  straightened  by  the  occasional  pressing 
cf  the  mother's  hand ;  if  the  eyes  were  too  round,  they  were 
lengthened  by  the  mother  with  her  finger  and  thumb,  placed  upon 
the  eye,  and  then  spread  apart  until  the  eyelid  assumed  the  desired 
shape.  Hence  it  is  that  Modocs  almost  universally  have  a  sleepy 
appearance,  with  long,  languid  eyelids,  this  giving  that  peculiar 


128  HO  W  HEROES  ARE  MADE. 

expression  of  eyes  to  the  Modoc  women  which  have  made  them 
celebrated  for  their  beauty.  If  the  ears  of  a  child  did  not  suit  the 
whim  of  the  mother,  they  were  stretched  out,  or  bound  down,  to 
meet  her  wishes  ;  and  so  with  the  hands  and  feet. 

On  leaving  the  board  the  child  was  taught  to  ignore  crying,  or 
other  manifestations  of  pain.  It  was  inured  to  startling  scenes,  and 
thrilling  adventures.  Horned  toads,  and  bugs  with  fangs,  were 
placed  upon  its  arms,  or  neck,  until  it  could  bear  such  tests 
unmoved.  When  not  able  to  walk  alone,  it  was  lashed  upon  a 
horse,  and  the  animal  turned  with  the  caravan  on  journeys,  the 
child  riding  for  hours  without  a  word  from  any  one,  with  the  horse 
sometimes  running  at  full  gallop. — As  soon  as  the  boy  could  hold 
the  weight  of  a  bow  and  arrow,  they  were  put  into  his  hands,  and 
he  began  training  for  life.  As  they  advanced  in  age,  and  size,  the 
training  advanced  also.  Images,  representing  enemies,  were 
placed  before  him,  upon  which  he  practiced  his  archery.  By  the 
time  he  was  half-grown  the  constant  example  around  him  had 
inspired  him  with  ambition  to  be  a  brave,  and  to  fit  himself  for 
the  honors  he  went  alone  to  hunt,  or  to  the  sacred  springs,  and 
lakes,  where  he  fasted,  bathed,  and  prayed.  If,  perchance,  he  was 
fortunate  in  slaying  the  cougar,  or  bear,  he  was  at  once  admitted 
to  the  councils  as  a  man ;  failing  in  this,  if  he  succeeded  in  killing 
the  spotted  rattlesnake,  and  had  eaten  its  heart  uncooked,  he 
could  then  join  the  braves  on  the  war-path.  He  courted  only  the 
young  woman  who  exhibited  courage  and  self-control.  He  cared 
for  no  girl  who  was  timid,  or  who  could  not  witness  without  a 
scream  the  most  tragic  scenes.  To  make  a  proper  counterpoise 
for  all  this  severity  in  training,  feasts  and  dances  were  common, 
when  the  natural  exuberance  of  youthful  spirits  found  opportunity 
for  exercise.  Even  so  with  the  emotions  of  sadness  and  grief. 
Seasons  of  fasting  and  mourning  were  recognized,  when  the  long 
pent-up  sorrows  found  vent. 

Religious  ceremonies  were  conducted  with  great  decorum,  bwt 
nearly  always  accompanied  with  dancing,  on  which  occasions  all 
parties  indulged  the  taste  for  paints  and  feathers,  the  richer  or 
more  fortunate  wearing  the  feathers  of  the  "sacred  eagle  "the 
poorer  ones,  the  feathers  of  the  hawk  and  birds  of  lesser  note. 
Another  and  perhaps  the  most  potential  influence  was  the  power 
of  the  medicine-man. 


HO  W  HEROES  ARE  MADE. 

The  medicine-man  of  the  Indian,  is  not  selected 
in  the  same  manner  as  are  the  medicine-men  of  the 
white  race.  He  does  not  choose  the  profession  as  an 
easy  way  to  make  a  living;  he  knows  too  well  the 
fearful  responsibility  of  his  position.  He  has  seen 
the  medicine-man  too  often  slain  on  account  of  his 
failure  to  cure.  Hence,  the  position  is  one  not  sought, 
but  as  they  believe  is  forced  upon  them  by  the  Great 
Spirit.  The  indications  of  the  selection  appear  at 
various  ages ;  sometimes  in  childhood,  sometimes  in 
middle  life,  and  again  in  old  age.  The  first  intimation 
of  being  tow-ed  is  by  bleeding  at  the  mouth,  or  by 
becoming  crazed,  with  jerkings  and  twitchings  of  the 
muscles.  "W  hen  these  manifestations  appear,  the  tribe, 
or  band,  is  notified  and  a  council  is  called,  on  which 
occasions  the  older  doctors  officiate.  •  It  is  one  of  great 
importance  to  all  the  people,  inasmuch  as  the  medicine 
man  has  so  much  power.  The  candidate  is  very 
solicitous,  because  of  the  fearful  responsibility  in 
volved  in  assuming  the  office.  He  dare  not  resist  the 
spirit,  as  doing  so,  would  imperil  his  life  forever, 
present  and  future.  Hence  he  comes  to  the  examin 
ing  council  with  trepidation,  something  like  the  man 
in  civil  life  called  of  God  to  preach  the  gospel  comes- 
when  he  hears  those  words  which  have  driven  thou 
sands  of  men  into  the  ministry,  "  Wo  is  me  if  I  preach 
not  the  gospel."  Such  a  conviction  has  the  Indian 
medicine-man,  and  though  he  may  not  hear  those 
same  ominous  words,  he  feels  them  with  as  much 
reality,  and  obeys  with  as  much  faith,  as  ever  candi 
date  for  ministerial  orders  went  before  a  board  of 
deacons  and  elders. 
6* 


130  nOW  HEROES  ARE  MADE. 

When  the  council  is  convened  the  preparations 
are  completed  by  the  older  doctors  making  prayers, 
and  offering  sacrifices,  killing  white-haired  dogs  and 
hanging  the  skin  upon  a  pole,  which  is  raised  above 
the  council.  On  the  top  of  the  pole  are  placed  the  tail- 
feathers  of  the  great  Medicine  Hawk,  which  is  called 
the  "  king  hawk,"  because  of  his  mastery  over  all 
other  birds. 

The  skins  of  the  white  weasel,  the  otter,  the  mink, 
and  black-fox,  all  of  which  are  said  to  be  "  sacred," 
are  also  hung  upon  the  pole.  These  sacred  skins  are 
supplied  by  the  older  doctors,  or  the  friends  of  the 
candidate,  and  they  are  his  after  the  ceremony  is  over, 
if  he  shall  be  found  to  be  a  doctor  of  the  right  kind ; 
for  with  these  people,  some  of  them  are  called  of  the 
good  spirit  and  some  of  the  bad  spirit.  The  authority 
under  which  they  act,  is  a  matter  of  great  concern 
to  all  parties  and  more  especially  to  the  candidate; 
himself  ;  for  should  he  prove  to  be  called  of  the  evil 
spirit,  his  ministry  is  of  short  duration,  ending  his 
life  as  soon  as  the  authority  is  clearly  recognized, 
unless  he  escapes.  It  may  be  easily  tinderstod  why 
"The  bringing  out"  of  a  medicine-man  is  a  great 
event.  That  my  reader  may  better  understand  the 
ceremony,  I  herewith  present  a  full  report  of  the 
"  bringing  out  "  of  young  Ut-ti-na,  a  half  Modoc  and 
half  Pitt  River  Indian,  who  had  found  himself  among 
the  former,  when  he  was  called  to  the  ministry,  as 
related  by  an  eye  witness. 

The  candidate  was  not  more  than  eighteen  years  of 
age.  He  was,  however,  a  full-grown,  well-developed 
man,  of  more  than  ordinary  stature  and  physical 


HO W  HEROES  ARE  MADE.  131 

strength.  This  fact  made  bis  "  coming  out  "  a  matter 
of  vast  importance.  For  several  days  young  Ut-ti-na 
had  been  bleeding  at  the  mouth  and  nose,  and  other 
wise  showing  by  unmistakeable  signs  that  he  was 
"  tow-ed,"  by  some  great  spirit ;  that  is  to  say,  he  was 
"marked  for  a  medicine-man."  When  this  fact 
became  known,  the  chief,  Captain  Jack,  called  the 
medicine-council.  The  medicine-pole  of  the  tribe  was 
brought  out.  The  "  watchmen  "  of  the  band  appeared 
with  the  usual  insignia  of  office — a  cap  made  of  fawn- 
skin.  The  chief,  gave  the  order,  and  the  pole,  sur 
mounted  by  the  feathers,  skins,  and  the  flag  of  the 
flag  of  the  tribe  was  raised.  The  Modocs  have  long 
had  a  national  flag.  It  consisted  of  two  colors — red, 
and  white,  in  separate  parts.  In  peace,  both  colors 
are  on  the  pole,  when  at  war  the  red  alone.  The 
pole  was  raised,  stakes  were  driven  into  the  ground  at 
short  intervals,  and  a  rope  stretched  round,  forming 
a  circle  twenty  feet  in  diameter.  The  men  now 
formed  round  the  rope,  facing  the  pole ;  next,  the 
women  behind  the  men,  (all  standing).  When  all 
was  in  readiness  the  "  cnrley -haired  doctor  "  of  Lava- 
bed  fame,  led  the  candidate  into  the  circle.  He  was 
closely  wrapped  in  a  blanket,  nothing  but  his  face 
being  visible.  lie  was  placed  in  position  facing  to 
the  pole. 

The  Doctor  now  retired  to  midway  between  the 
centre  and  the  rope,  and  stood  a  few  moments  in 
silence,  suddenly  raising  his  hands  and  covering  his 
face  one  of  the  watchmen  fired  a  signal  gun.  The 
Doctor  saying  "  we  are  here  to  test  the  power  of  the 
young  Ut-ti-na  who  has  been  called  to  serve  a  Great 


132  SOW  HEROES  ARE  MADE. 

Spirit."  The  orator  of  the  tribe,  rehearsed  this  speech 
in  a  loud  voice.  The  response  of  u  aye,  aye,"  from 
the  men  forming  the  circle  signified  approval.  The 
Doctor  made  choice  of  nine  men  to  assist  him  in  the 
services,  the  remainder  sat  upon  the  ground.  The 
Doctor  now  called  upon  the  Great  Spirit  to  assist  him 
in  the  work  to  be  performed.  Each  sentence  was 
repeated  by  the  orator.  Stopping  suddenly  he  broke 
out  in  a  medicine-song,  in  which  the  whole  assembly 
joined.  Clapping  his  hands  the  song  was  stopped  as 
abruptly  as  it  was  begun.  Another  prayer  wras  made 
and  repeated,  calling  upon  the  Great  Spirit.  Then 
another  song  and  another  prayer.  The  Doctor  went 
round  the  circle  in  a  slow  dance,  mumbling  in  a  low 
voice.  When  he  had  made  the  circuit  three  times, 
the  candidate  dropped  the  blanket  and  started  round 
behind  him,  joining  in  the  songs  and  prayers.  The 
dance  and  song  went  on  for  half  an  hour,  when  the 
Doctor  again  clapped  his  hands,  signifying  that  a 
spirit  had  come  to  him.  It  was  the  part  of  his 
assistants  to  guess  the  spirit.  The  first  said,  "  a  dove ;" 
the  Doctor  who  was  standing  with  his  face  upturned 
and  covered  with  his  hands  gave  no  response.  "  A 
fawn,"  said  another  ;  no  motion  came  from  the  Doctor ; 
so  on  through  the  line  of  assistants,  all  eyes  watching 
the  Doctor's  hands.  Had  any  o'ne  of  them  guessed 
the  spirit  seen  by  the  Doctor,  he  would  have  clapped 
his  hands  as  a  signal  that  they  were  right.  If  they 
guessed  any  one  of  the  sacred  birds,  or  animals,  such 
as  are  harmless  and  non-resisting,  and  it  had  been  the 
spirit  seen  by  the  Doctor,  it  would  have  been  to  them 
proof  that  the  candidate  was  called  of  good  spirits, 


110  W  HEROES  ARE  MADE.  133 

and  lie  would  Lave  been  put  to  other  proofs.  If  of 
the  vicious  birds  or  animals,  it  would  have  indicated 
that  he  was  called  of  bad  spirits  and  was  a  dangerous 
man. 

ISTo  one  having  named  the  right  spirit,  the  dance 
and  prayer  and  songs  were  renewed,  and  continued 
until  the  Doctor  clapped  his  hands.  Then  each 
assistant  guessed  again,  some  one  named  the  "  wood- 
rat,"  •  the  Doctor  clapped  his  hands.  Another  song 
and  prayer  was  begun,  asking  that  some  other  spirit 
appear.  Again  the  Doctor  clapped  his  hands  and  an 
assistant  said,  a  wolf,"  the  Doctor  gave  the  signal  of 
assent.  Thus  the  ceremony  went  on  until  ten  dances 
had  been  performed,  each  with  the  same  exactness 
and  propriety;  the  candidate  meanwhile  dancing" and 
praying  with  great  fervor,  lie  knew  that  his  life 
was  at  the  mercy  of  the  Doctor,  and  dependent 
entirely  upon  his  integrity.  In  this  instance  the 
candidate  had  been  a  favorite  with  the  people  and 
was  in  reality  a  nephew  of  the  officiating  Doctor,  but 
he  knew  the  Doctor  wrould  not  swerve  from  what  he 
believed  to  be  the. truth;  indeed  he  dared  not  show 
the  least  partiality  to  his  kinsman,  for  he  would  be 
held  responsible  for  the  young  Ut-ti-na's  success  in 
the  practice  of  medicine.  When  the  ten  dances  had 
been  celebrated,  and  the  decision  based  upon  the 
spirits  as  seen  by  the  Doctor  had  declared  that  Ut-ti- 
na  was  called  of  "bad  spirits"  he  was  crestfallen,  and 
hurried  away.  There  was  another  who  felt  the  dis 
appointment  with  even  greater  force  than  Ut-ti-na. 
This,  was  the  now  celebrated  "Queen  Mary,"  sister 
of  the  chief.  She  was  then  in  young  womanhood 


134  HO  W  HEROES  ARE  MADE. 

and  unmarried,  and  betrothed  to  Ut-ti-na.  Intense 
as  are  the  Modocs  in  their  passions  and  affections,  no 
word  of  complaint  was  heard  from  the  lips  of  the 
disappointed  young  Modoc  belle.  She  knew  that 
Ut-ti-na's  fate  was  sealed,  and  with  the  stoicism  of  an 
Indian  maiden,  she  bade  him  flee.  The  council  was  dis 
solved,  and  the  people  were  again  in  their  lodges, 
when  Ut-ti-na  gave  a  signal  so  low  that  none  but  her 
ears  caught  the  sound.  The  last  meeting  with  Ut-ti- 
na  was  related  by  her  afterwards. 

Ut-ti-na  besought  her  to  await  him,  that  he  would 
go  to  some  strange  people,  and  seek  to  hide  from  the 
spirits  who  had  beguiled  him,  failing  in  this,  he  would 
go  to  the  sacred  lakes  and  by  fasting,  bathing,  and 
praying,  he  would  endeavor  to  secure  the  help  of  the 
good  spirits,  and  when  once  more  among  his  people 
he  would  claim  her  for  his  wife.  No  tears  were  shed, 
no  cries  were  heard,  but  thus  the  condemned  young 
Ut-tina  and  the  Modoc  princess  parted  to  meet  no 
more,  not  even  in  the  hereafter,  unless  indeed  the 
princess  should  fall  short  of  getting  to  the  "  happy 
lands."  The  Modocs  believe  there  are  several  planes 
of  spiritual  life. 

Ut-ti  na  went  to  another  tribe,  but  the  spirits,  as 
he  believed,  followed  and  constantly  called  him  to 
officiate.  At  last  he  obeyed,  and  the  result  of  his 
practice  being  several  deaths  he  was  killed  by  the 
stranger  band  as  an  evil  doctor.  I  am  not  writing 
romance,  neither  stories  to  amuse,  but  to  preserve 
from  oblivion  the  characteristics  of  a  strange  people. 
Had  the  officiating  Doctor  who  conducted  the  cere 
monies  when  young  Ut-ti-na  was  on  trial  seen,  or 


110  W  HEROES  ARE  MADE.  135 

professed  to  have  seen,  "good  spirits,"  it  might  have 
changed  the  destiny  of  this  people.  Ut-ti-na  was  a 
man  of  great  promise,  and  had  be  succeeded  to  the 
medicine  office  it  is  more  than  probable  that  he  would 
have  been  the  adviser  of  the  Modocs  in  the  late 
troubles  with  the  government. 

Whether  the  Doctor  was  honest  and  actually  did  see 
spirits  of  any  kind,  is  not  the  question  now.  I  leave 
that  for  those  whose  scientific  investigations  of  spir 
itual  phenomena  enable  them  to  lose  themselves  and 
their  readers  in  mysteries,  that,  so  far,  have  baffled 
the  wisest  heads.  It  is  sufficient  to  state  that  these 
people  had  as  much  faith  in  these  manifestations  as 
their  more  enlightened  brethren  have  in  the  calling 
to  the  sacred  office  of  those  who  furnish  spiritual 
nourishment  to  the  millions  who  worship  God  in 
palaces.  It  was  their  religion.  The  temptation  to 
be  dishonest  was  great,  no  doubt,  and  whether  the 
uncle  of  young  Ut-ti-na  sacrificed  him  to  his  own 
jealousy,  is  a  question  of  doubt  to  enlightened  minds, 
but  to  the  Modoc  there,  was  no  doubt  as  to  his 
sincerity. 

Under  favorable  report  the  ceremonies  would  have 
been  continued  for  live  days  and  nights  with  short 
intermissions.  At  the  end  of  that  time  the  young 
doctor  would  have  gone  alone  to  the  Sacred  Moun 
tains,  where  with  praying,  fasting,  and  bathing  he 
would  have  sought  wisdom  from  the  great  spirits  who 
had  called  him  to  this  high  office,  and  after  remaining 
seven  days,  performing  numerous  feats  of  physical 
strength,  piling  up  rocks  and  logs  while  constantly 
murmuring  prayers  he  would  have  returned  to  his 


136  'HO  W  HEROES  ARE  MADE. 

tribe  and  assumed  the  official  insignia  of  liis  office, 
beneath  the  medicine-pole  which  he  would  have 
brought  with  him  from  the  mountains. 

This  pole  would  have  been  of  mountain  fir,  as  no 
other  would  have  answered  the  purpose.  It  would 
have  been  carefully  stripped  of  twigs  and  bark,  pol 
ished  very  smoothly,  and  painted  in  several  colors, 
white,  red,  blue,  and  sometimes  black,  with  curious 
figures  to  suit  his  own  fancy.  Then,  ornamenting  it 
with  the  skins  and  feathers  which  were  used  upon 
his  trial,  the  feathers  of  the  sacred  hawk  being  above 
the  others,  the  pole  would  have  been  raised  beside 
his  own  lodge.  He  would  then  have  begun  the  month 
of  probation,  during  which  time  he  would  have  eaten 
no  meat  of  any  kind,  dancing  several  hours  each  day 
round  his  own  medicine-pole,  sometimes  supported  by 
the  women  and  the  orator.  At  the  end  of  that  time 
the  people  would  come  again  together,  and  with  great 
circumstance  he  would  have  been  admitted  to  the 
profession  as  a  regular  medicine-man. 

This  ceremony  would  have  been  conducted  under 
the  direction  of  the  doctor  who  sat  in  judgment  upon 
his  election  in  the  first  place.  The  people  would  have 
made  it  the  occasion  for  feasting  and  dancing,  and 
the  whole  affair  would  have  concluded  by  Ut-ti-na 
taking  the  princess  for  his  wife. 


CHAPTER  XIX. 

SAVAGE  PRAYERS   AND   CHRISTIAN   BULLETS. 

FLFTY-THREE  RED  SKINNED  SPARTANS— TWO  HUNDRED  CHRISTIAN 
SOLDIERS — THE  COMMAND  TO  SURRENDER — REFUSAL — SAVAGES 
PRAYING  TO  THE  GOD  OF  THE  CHRISTIAN  SOLDIERS — THE  SOLEMN 
COVENANT — MEDICINE-MAN  OF  THE  MODOCS — ANSWERED  PRAYERS. 

THE  battle  of  the  seventeenth  of  January  1873, 
was  fought,  and  the  two  hundred  soldiers  and  volun 
teers  who  made  the  attack  on  the  Modoc  stronghold 
were  driven  back,  leaving  a  number  of  dead  and 
wounded  among  the  rocks.  Telegraphic  messages  re 
ported  "  Two  hundred  warriors  in  the  Lava-beds — Im 
pregnable  fortress — Several  warriors  known  to  have 
been  killed — A  drawn  battle — More  troops  needed." 

Let  us  for  a  few  moments  contemplate  this  battle. 
Here  were  fifty-three  Indians,  men  and  boys,  sixteen 
of  whom  were  under  indictment  for  having  sought  to 
avenge  the  wrongs  wThich  had  (as  they  believed)  been 
inflicted  upon  them.  They  had  fled  from  the  settle 
ments  and  taken  refuge  in  this  wild  pedegral.  They 
brought  with  them  their  families,  many  of  whom 
were  decrepit  old  men  and  women.  They  realized 
the  situation  fully.  They  were  not  wild,  uncivilized 
men.  They  had  associated  much  with  white  people, 

137 


138  PSA  YERS  AND  B  ULLETS. 

and  had  adopted  many  of  the  customs  of  the  white 
race ;  they  had  for  years  been  driven  from  pillar  to 
post,  while  seeking  recognition  of  their  manhood. 
There  was  not  one  drunkard  among  them.  There 
was  not  one  whose  credit  among  white  men  would 
not  have  obtained  for  him  any  reasonable  amount  of 
goods.  Not  one  of  them  had  ever  been  arrested  for 
crime. 

They  had  vices,  it  is  true,  and  they  were  half- 
savage  still,  but  the  other  half  of  many  of  them  was 
made  up  of  the  vices  they  had  acquired  by  contact 
with  white  men.  They  wrere  high-blooded  fellows, 
some  of  them  gamblers,  and  were  in  one  sense  des 
peradoes,  who  shrank  from  no  encounter  with  those 
of  their  own  or  other  races ;  but  the  majority  of  them 
were  ambitious  young  men,  many  of  them  under 
twenty  years  of  age.  They  were  all  of  them  religious 
in  their  way — that  is,  they  believed  in  the  religion 
taught  them  by  their  fathers.  They  had  faith  in 
their  medicine-men.  The  women  of  this  little  band 
were  really  more  advanced  in  civil  life  than  the  men. 
They  dressed  as  white  women  dress  on  the  frontier — 
perhaps  a  little  behind  the  latest  styles. 

Such  was  Captain  Jack's  band  of  Modocs  in  the 
Lava-beds,  when  General  Wheaton  in  command  of 
four  hundred  men  surrounded  the  stronghold,  on  the 
16th  of  January,  1875.  He  sent  in  his  messenger  (a 
Klamath  Indian)  with  the  order  and  advice  to  the 
Modocs  to  surrender,  thus  to  save  themselves  from 
extermination  ;  the  messenger  being  instructed  to 
inform  them  of  the  presence  within  a  few  miles  of 
the  army,  of  its  number  and  armament,  and  its  ability 
to  annihilate  the  entire  band. 


PRAYERS  AND  BULLETS.  139 

Doubtless  General  Wheaton  would  have  been 
startled  had  he  heard  Captain  Jack's  reply,  informing 
the  messenger  that  he  had  counted  every  man,  that 
he  knew  many  of  the  volunteers  personally,  and  knew 
just  where  every  company  had  encamped  for  the 
night.  General  Wheaton,  as  many  of  my  readers 
will  do,  would  have  laughed  at  the  declaration, 
especially  when  informed,  as  they  might,  and  would' 
have  been,  had  the  chief  condescended  to  do  so,  that 
his  medicine-man  had  counted  the  army  while  in  a 
trance,  and  under  the  influence  of  Ka-okes  (medicine- 
making).  That  Ka-moo-kum-chux  had  placed  at  his 
command  a  band  of  Indian  skokes  (spirits),  and  that 
he — the  medicine-man — had  sent  these  skokes  in  de 
tail  to  ascertain  the  strength  of  the  approaching  army 
and  the  whereabouts  of  every  company. 

Since  the  outbreak,  in  November  preceding,  the 
medicine:men  of  the  band  had  been  in  almost  constant 
Ka-okes,  and,  as  they  assert  and  believe,  the  spirits 
had  kept  them  informed  of  every  event  in  connection 
with  the  efforts  of  the  government  to  compel  sub 
mission.  When  General  Wheaton's  command  was 
made  known,  it  did  not  create  demoralization  or  sur 
prise.  Captain  Jack  was  not  absolute  in  power,  but 
rather  a  representative  chief.  He  submitted  the 
proposition  of  General  Wheaton  to  the  council,  and 
wisely  urged  acceptance.  The  medicine-men  were 
among  those  under  indictment.  They  believed  they 
could  not  have  a  fair  trial;  that  they  would  be  con 
victed.  Hence  they  were  desperate,  and  took  decided 
stand  against  surrendering. 

It    seems   almost   incredible,  considering  all   the 


14:0  PRAYERS  AND  BULLETS. 

circumstances,  that  this  band  of  fifty-three  men  should 
have  refused,  by  a  large  majority,  to  surrender,  be 
cause  the   medicine-man  proposed  to  make  Ka-okes 
(prayers)  which  would  call   the   spirits  about   them 
sufficiently  powerful    to   protect    them   against    the 
bullets  of  the  soldiers.     Yet  incredible  as  it  may  seem, 
his  speech  settled  the  fate  of  this  band  of  Modocs, 
and  one  hundred  and  fifty  other  lives.     At  midnight 
of  the  16th  of  January,  General   Wheaton  was  in. 
formed  of  the  refusal  to  comply  with  his  demand. 
He  completed  the  plans  for  the  attack —indeed,  they 
had    been    previously    arranged — which    were,    that 
Colonel  Barnard  should  "  move  up"  before  daylight 
of  the   following  morning,  with  half  the   investing 
army,  from  the  south,  while  General  "Wheaton,  with 
the  other  half,  was  to  "  move  down  "  from  the  north 
side,  and  by  pre-arranged  signals  the  two  divisions 
were  to  form  a  junction,  encircling  the  stronghold. 
After  Wheaton's  messenger  left  the  Modoc  Camp, 
the  medicine-men  called  the  people  to  the  Ka-okes. 
We  have  great  reverence  and  sympathy  for  a  band  of 
Christians  gathering  round  an  ordained  minister  of 
God  under  such  circumstances,  but  mankind  generally 
do  not  feel  either  sympathy  with,  or  reverence  for  a 
band   of    savages — so-called — crowding  round    their 
medicine-man  while  he  calls  on  God  for  help ;  arid 
yet  who  shall  say  that  the  Modocs  in  the  Lava-beds 
may  not  find  audience  with  God,  as  well  as  those  who 
go  to  Him  .in    more  costly   raiment   of  words  and 
forms.    The  red-man  bows  his  head,  clasps  his  hands, 
and  pours  out  his  heart  with  as  much  earnestness, 
honesty,  and  faith  as  any  devotee  bends  before  sacred 
altars  in  palaces  or  burnished  temples. 


PRA  TERS  AND  B  ULLETS. 

The  medicine-man  in  the  Lava-beds  proclaims  that 
he  is  going  to  offer  prayers.  His  herald  repeats  it  in 
a  loud  voice,  and  then  we  see  by  the  glare  of  the  sage 
brush  fire  the  dusky  forms  of  men,  women,  and 
children,  creeping  from  their  caverns.  What  a  meet 
ing  to  contemplate.  The  gray-haired  men  and  women, 
the  stalwart  braves  and  younger  wTomen,  the  children 
too,  of  a  doomed  race,  come  now  to  their  rude  altar, 
and  join  in  the  prayers  and  petitions  to  the  same  great 
spirit  that  the  civilized  man  worships.  Is  there  any 
thing  in  human  life  akin  to  this  scene,  outside  of  a 
savage  camp,  where  all  hearts  are  in  the  same  mould, 
and  wrhere  every  worshipper  has  faith  in  minister  and 
prayers?  No  dissenting  voices  ;  no  doubting  wrords ; 
no  jealous  fears;  no  differences  in  religious  belief. 
True,  they  were  in  part  abject  images  of  God,  and 
many  of  them  were  reeking  with  what  the  civilized 
wrorld  calls  crime,  and  what  was  crime,  measuring 
human  actions  by  written  law ;  but  they  were  of  one 
accord ;  had  one  aim,  one  faith,  and  one  voice. 

The  Christian  would  have  felt  shocked,  to  hear  this 
savage  shouting,  "  Kap-ka,  Ka-moo-kum-chux  (Come, 
Great  Spirit),  and  the  herald  repeating  it,  and  then 
from  the  one  hundred  and  fifty-nine  red  mouths, 
the  prayer  repeated,  until  the  very  caverns  answered 
back  the  echo,  "  Come,  Great  Spirit."  To  hear  the 
medicine-man  cry  aloud,  "  Kap-ka,  I-sees "  (Come, 
Son  of  God),  and  the  one  hundred  and  fifty  voices 
repeat  it  over  and  over,  while  they  keep  time  in  a 
solemn  dance  round  the  kneeling  medicine-man,  who, 
with  head  bowed,  and  hands  clasped,  was  framing  the 
next  prayer,  "  Kap-ka,  Ditchee  Skokes  "  (Come,  good 


142  PRAYERS  AND  BULLETS. 

spirits),  "  Kap-ka,  Nan-ook  ko-la-ka-ho  sti-nos  "  (Come 
all,  into  our  hearts).  "  Come  into  our  heads,  and  help 
us  to  think;  into  our  eyes,  and  help  us  to  see;  into 
our  ears,  and  help  us  to  hear;  into  our  arms,  to  make 
us  strong;  help  us  to  hide  from  the  sight  of  our  ene 
mies;  send  strong  spirits  to  stand  by  us  and  turn  away 
the  soldier's  bullets ;  send  bad  spirits  to  blind  the  sol 
dier's  eyes — to  make  him  shoot  crooked ;  make  him 
weak,  make  him  cowardly.  Give  us  strong  spirits  to 
tell  us  how  to  fight." 

The  medicine-man  makes  a  signal,  and  silence 
reigns.  He  rises  to  his  feet,  and  makes  a  short  speech, 
saying  that  "  Ka-moo-kurn-chux  is  here.  I-sees  is  here. 
Dit-chee  skokes  are  here.  Our 'prayers  have  reached 
their  ears;  they  have  come.  If  all  the  people  will 
join  their  hearts,  now  strong  with  the  presence  of 
good  spirits,  we  will  pray  for  a  cloud  to  come  down 
and  hide  us  from  the  soldiers."1'  A  loud  shout  of 
approval  bursts  from  every  lip.  Again  the  medicine 
man  drops  upon  his  knees  arid  bows  his  head,  as  he  in 
frenzy  rubs  his  hands,  and  draws  his  breath  through 
his  teeth,  while  he  frames  the  prayer,  "  Ka-moo-kum- 
chux,  sne-kotch-na  Lo-was-Yan-na  nan-nook-ux  wal- 
chot-ka"  (Great  Spirit,  send  a  dark  cloud  over  these 
rocks).  The  herald  repeats  in  a  loud,  earnest  voice, 
and  the  people  take  up  the  prayer,  and  with  vehement 
dance  and  gesture,  sing  it  over  and  over,  growing 
more  earnest  each  time  the  medicine-man  shouts,  until 
the  most  intense  enthusiasm  pervades  the  entire 
assembly. 

Suddenly  the  medicine-man  springs  to  his  feet, 
claps  his  hands,  and  all  is  still.  Every  eye  peers  into 


PRAYERS  AND  BULLETS.  143 

his  face  through  the  flickering  light  of  the  medicine- 
iire.  He  speaks,  and  says  he  lias  proof  that  the 
prayers  have  been  heard — "  the  spirits  are  here,  God 
is  here,  his  Son  is  here.  The  great  war-chief  will  be 
directed  how  to  fight.  Every  man  must  obey  him." 

Each  warrior  is  assigned  a  position.  The  ammuni 
tion  is  divided  among  them.  The  medicine-man 
retires  to  a  cavern,  calling  the  old  men  and  women 
and  the  children  to  join  him  in  making  medicine, 
while  the  younger  women  are  detailed  as  water-car 
riers,  with  the  assurance  of  the  medicine-man  that 
skokes  will  shield  them. 

The  medicine-man,  selecting  eight  poles,  which  had 
been  consecrated,  or  according  to  Modoc  belief,  "  Ka- 
oked"  (imbued  with  divine  power),  planted  them 
round  the  stronghold,  forming  a  circle  about  one 
hundred  yards  in  diameter,  the  "  line  of  death."  The 
warriors  were  stationed  inside  this  "  line  of  death," 
and  were  ordered  in  no  case  to  go  be}'Ond  it.  Not  a 
shot  was  to  be  fired  until  the  signal  should  be  given 
by  the  chief. 

Let  us  look  now  in  the  two  camps  of  the  American 
Christians'  army.  "While  the  Modocs  were  making 
medicine,  the  soldiers  were  impatiently  wearing  away 
the  night  in  story-telling,  or  boastful  promises  of  an 
easy  victory  on  the  morrow.  No  sound  of  prayer  is 
heard.  Had  any  man  been  brave  enough  to  pray 
aloud  in  that  camp,  he  might  have  been  placed  under 
guard  as  a  maniac.  True  enough,  several  little  knots 
of  soldiers  and  volunteers  were  preparing  for  the 
morrow  by  taking  internally  spirits  modestly  called 
by  some  pet  name,  such  as  "lightning-bug,"  or 


144:  PR  A  YERS  A  ND  B  ULLETS. 

"  tangle-leg,"  and  it  is  doubtless  true,  also,  that  among 
both  officers  and  men  there  were  prayers  offered,  but 
they  were  very  quietly  said,  perhaps  mumbled  beneath 
the  blankets  of  the  devotee. 

The  sentinels  walk  the  rounds,  and  answer  each 
other's  challenge.  General  Wheaton's  orderly  taps 
him  on  the  shoulder,  and  the  brave  soldier  springs  to 
his  feet.  It  is  three,  A.  M.,  the  memorable  17th  of 
January,  1873.  The  signal-rocket  is  sent  into  the 
heavens,  notifying  Colonel  Barnard  to  move  up  from 
the  south.  The  long  roll  sounds,  and  the  men  "  fall 
in  line."  "  Forward  !  "  commands  Wheaton,  and  the 
hopeful  line  starts  for  the  Modoc  stronghold,  four 
miles  away.  Barnard  answers  from  the  south,  by 
rocket,  that  he  is  in  motion.  Every  signal  tells  the 
Modoc  Chief  of  the  army  movement.  The  sun  be 
gins  to  throw  tall  spears  into  the  eastern  sky.  The 
hollow  caverns  are  echoing  to  the  prayers  of  the  curly- 
haired  doctor.  Fifty-three  yellow-skinned  men,  with 
limbs  divested  of  unnecessary  garments  and  tightly 
bandaged, 'are  lying  flat  among  the  rocks,  waiting  the 
attack.  Signal  answers  signal,  and  the  two  civilized 
armies  are  surrounding  the  "  Modoc  lion,"  who  waits 
and  watches  each  signal,  when  suddenly,  from  the 
mountains,  west,  a  heavy  fog  creeps  in  between  the 
armies,  and  covers  the  brave  band. 

[My  dear  reader,  do  not  throw  down  this  book  in 
disgust,  until  you  have  read  the  current  literature  of 
January,  '73,  together  with  the  official  report  of  Gen 
eral  Wheaton,  of  the  battle.] 

The  signals  cannot  now  be  seen.  The  army  officers 
are  confused.  The  guides  are  not  certain  as  to  the 
locality  of  the  Modocs.  The  howitzers  are  taken 


SCHONCHIN     AND     JACK     IN     CHAINS. 


PRAYERS  AND  BULLETS.  145 

from  the  backs  of  the  mules,  and  prepared  for  action. 
The  order  to  fire  is  given,  and  the  report  mingles  with 
the  prayer  of  the  medicine-man.  Barnard  answers 
now  with  the  howitzer.  "  Forward  !  "  shout  human 
voice  and  silver  bugle.  The  four  hundred  men  an 
swer  with  a  belt  of  living  fire,  pointing  to  the  centre. 
Not  a  shot  from  the  Modocs.  The  investing  line 
centres  amid  the  dense  fog,  firing  and  shouting  de 
rision.  They  near  the  "line  of  death.  "  No  answer 
yet.  "  Charge,"  shouts  "Wheaton,  and  the  steady  step 
is  broken  with  a  wild  hurrah.  Suddenly,  above  the 
battle  tempest  is  heard  the  "dusky  lion's"  roar, 
"  Ot-we  !  "  (Fire  !)  and  then  from  cavern  and  crevice 
bursts  a  stream  of  leaden  hail,  mingled  with  defiant 
yells.  The  circling  line  of  bristling  bayonets  breaks, 
and  moaning  soldiers  lie  now  where  boasting  brag 
garts  stood.  Back — back — they  fly,  leaving  the  rocks 
flecked  writh  writhing  uniforms  of  blue  ;  now  advance 
and  then  recede.  The  wavering  line  contracts  and 
then  expands,  the  moans  of  the  dying  giving  em 
phatic  power  to  each  new  command.  The  prayers  of 
the  exultant  medicine-man  mingle  with  the  dying 
soldier's  piteous  cry.  The  fog  still  hangs  above  the 
rocks  while  the  battle  rages.  The  sun,  weary  of  the 
sad  sight,  hides  behind  the  western  mountains,  and  in 
pity  closes  the  day,  that  the  survivors  may  escape  the 
avenging  bullets  of  exultant  braves.  Hark !  what 
means  the  bugle  now?  Ah  !  'tis  "  Retreat !  "  the  silver 
notes  are  mingling  with  the  musketry.  The  fog  lifts 
slowly  up.  The  roar  subsides,  and  fifty-three  warriors 
leap  to  the  crested  rocks,  and  shout  derision  at  their 
retreating  foes. 
7 


146  PR  A  YERS  AND  B  ULLETS. 

The  history  of  man  furnishes  few,  if  any  instances, 
where  proportionate  numbers  have  fought  with  such 
results.  Viewed  from  a  religious  standpoint,  it  stands 
alone.  That  the  medicine-man  made  the  proposition 
to  protect  the  Modocs,  and  to  cause  a  "  cloud  or  fog  " 
to  come  over  the  Lava-beds,  there  is  no  doubt.  Gen 
eral  Wheaton's  report  of  the  battle  mentions  the 
"  fog  which  settled  over  the  Modoc  Camp,  hiding  the 
Indians,  while  it  afforded  no  protection  to  our  forces." 

Does  the  reader  wonder  at  the  faith  of  the  Indian 
in  his  inedicine-man  ?  Here  is  a  bit  of  religious  his 
tory  worthy  the  attention  of  all  good  men,  and  with 
out  doing  more  than  announce  my  readiness  and 
ability  to  make  good,  in  the  smallest  detail,  this  won 
derful  story  of  Indian  religious  faith,  I  respectfully 
ask  Christians  to  give  it  a  few  moment's  thought 
before  placing  in  power  any  man  who  shouts  "  exter 
mination  to  the  Indian  races." 


CIIAPTEB  XX. 

WAITING  SPIRITS  OF  THE  DEAD. 

DEATH  OF  CHE-LA-KA — CEREMONY  OP  CREMATION — THE  WAITING  SPIRIT 
WAVING  FAREWELL — RESPONSIBILITY  OF  MEDICINE-MEN — INDIAN  SYM 
PATHY  IN  A  DARK  HOUR — PICTURE  OF  BORDER  LIFE — SUMMONING  THE 
WITNESS. 

AMONG  the  Modocs,  cremation  has  been  practiced 
for  untold  generations.  They  claim  that  it  is  one  of 
the  commands  of  God,  that  the  body  shall  be  de 
stroyed,  otherwise  the  spirit  of  the  dead  will  linger 
around  and  hover  over  it.  Not  only  the  body  must 
be  burned,  but  also  the  wearing-apparel  and  other 
personal  property,  even  the  lodge  of  the  deceased 
must  be  destroyed. 

Mr.  Riddle  relates  the  circumstances  of  the  death 
and  burning  of  a  member  of  the  royal  house  of  Modocs. 
Tit-che-kaitch-ko-na  Che-la-ka  Nis-ko-ka  (pretty  girl 
with  cross  eyes,)  was  a  daughter  of  Lock-e  Snow-itch- 
us  O-pi,  sister  of  Ki-ent-poos.  She  was  twelve  years 
of  age,  very  intelligent,  and  being  a  niece  of  the 
chief  was  regarded  as  the  future  queen  of  her  tribe. 
When  Che-la-ka  became  sick,  a  medicine-man  belong 
ing  to  the  tribe  was  called  upon  to  heal  her.  He 
refused.  Another  was  called,  who  accepted  the  invi 
tation,  with  a  full  knowledge  of  the  refusal  of  the  first. 


148  WAITING  SPIRITS  OF  THE  DEAD. 

If  he  had  succeeded  in  restoring  the  child  to  health, 
it  would  have  been  a  triumph  for  him  and  placed  him 
above  his  rival.  When  he  failed  and  the  child  died, 
then  it  was  believed  that  the  first  had  "  tow-ed  "  her ; 
hence  his  refusal.  Immediately  upon  the  death  of 
Che-la-ka,  the  lodge  was  destroyed.  Men  were  des 
patched  to  the  royal  chi-pi-no,  (burning  place,)  to 
prepare  the  funeral  pyre.  Pine-logs  were  brought 
for  this  purpose  from  the  mountain  three  miles  dis 
tant.  Meanwhile  the  entire  band  formed  on  horseback 
around  the  "burning  lodge.  Ki-ent-poos  bearing  the 
body  in  front  of  him  led  the  way,  others  taking  place 
in  the  line  in  single  file  in  the  order  of  their  rank  and 
relationship.  Special  heralds  were  sent  in  advance  to 
announce  the  coming  procession,  and  to  remove 
obstructions  should  any  occur.  In  this  order,  the 
Bad  mourners  rode  a  distance  of  twenty  miles  in 
silence.  Arriving  at  the  chi-pa-no  the  body  was 
placed  upon  a  blanket  near  the  pyre.  The  mother 
threw  herself  upon  the  ground  at  the  head  of  the 
corpse.  The  personal  effects  of  Che-la-ka  were  placed 
upon  the  blanket.  The  presents  of  friends,  which 
were  chiefly  strings  of  beads,  were  wound  round  the 
limbs  and  body.  The  face  was  covered  with  gold  and 
silver  coins,  then  the  blanket  was  wrapped  closely 
round  the  body  and  bound  with  cords. 

When  all  was  ready,  the  mother  arose,  and  taking 
her  child  in  her  arms,  pressed  it  tightly  to  her  bosom 
for  a  moment,  and  then  gently  laid  it  upon  the  pyre. 
The  entire  company  were  seated  upon  the  ground  in 
a  circle  round  the  chi-pa-no.  Two  men  on  either 
side  awaiting  the  signal  to  apply  the  torch.  The 


WAITING  SPIRITS  OF  THE  DEAD.  149 

solemn  silence  of  the  few  following  moments  was 
broken  by  a  wild  cry  of  grief  from  the  mourners. 
The  chief  rose  slowly  and  pronounced  the  signal  "  ot- 
we"  (all  ready).  The  four  torches  were  applied  to 
the  dry  pine-logs.  All  was  still  save  the  crackling 
fire  under  the  burning  discolored  body  of  the  dead. 
Again  every  voice  joined  in  a  chorus  of  grief.  The 
medicine-man  sprung  to  his  feet,  and  amid  the  wail  of 
the  mourners,  offered  pra}-ers  and  invocation  to  the 
Great  Spirit,  asking  him  to  send  good  angels  to  guide 
Che-la-ka  to  the  spirit-world.  He  exhorted  the 
mourners  to  be  faithful  to  the  laws  of  God,  and 
promised  them  reunion  with  the  dead  in  the  spirit- 
land. 

The  mourners  believed  that  the  spirit  of  the  de 
ceased  lingered  over  the  pyre  until  the  body  was 
consumed,  and  looking  steadily  into  the  air  above,  they 
believed  they  beheld  her  smiling  approval,  that  the 
law  had  been  fulfilled.  The  mother  gathered  the 
debris  of  the  pyre,  and  buried  them  with  her  own 
hands ;  then  motioning  toward  the  spirit  said :  "  Cliow- 
ot-kan  Che-la-ka."  (Farewell  Che-la-ka). 

There  is  something  beautiful  in  thus  parting  with 
friends  in  definite  time  and  special  form,  as  though 
they  were  starting  upon  a  pleasant  journey.  It  brings 
their  grief  to  a  fixed  period.  While  I  would  not 
endorse  all  the  beliefs,  customs,  and  ceremonies  of  the 
Modocs,  yet  I  cannot  but  appreciate  the  consolation 
it  must  be  to  realize  by  faith,  that  the  souls  of  our 
departed  hover  around  us  while  we  pay  the  last 
honor  to  the  casket  which  it  once  occupied,  and  then 
at  a  definite  time  by  living  and  dead  acknowledged 


150  WAITING  SPIRITS  OF  THE  DEAD. 

to  leave  us  in  a  way  made  tangible  by  religious  cul 
ture  to  seek  its  everlasting  abode  in  company  of  other 
dead  ones  who  have  been  deputed  to  convey  it  hence. 
It  is  also  the  belief  that  the  soul  of  the  departed  can 
not  leave  us  while  we  weep  and  lament,  that  every 
mention  of  the  name  calls  it  back;  but  that  if  we 
bring  all  our  grief,  and  pour  it  out  before  the  waiting 
spirit,  and  then  forever  hide  sorrow  in  our  hearts,  our 
friends  will  leave  us  and  find  the  new  home,  have  duty 
assigned  them,  perhaps  may  be  appointed  by  the 
Great  Spirit  to  watch  over  us  in  this  life. 

In  May  of  1872,  a  brother  whom  I  loved  as  the 
twin  of  my  soul,  was  killed  by  a  falling  tree.  I  carried 
him  to  our  home  in  my  arms,  and  held  him  to  my  heart 
nntil  his  own  ceased  to  beat.  The  blackness  of  des 
pair  settled  over  me.  Friends  came  and  offered 
sympathy,  among  them  an  Indian  chief  wrapped  in 
blankets.  He  had  known  my  brother  and  loved  him. 
The  chief  threw  his  great  brown  arms  around  me, 
and  pointing  up,  he  bade  me  look  and  see  the  man  of 
the  glad  heart,  (the  name  the  Indian  gave  my  brother). 
"  He  is  waiting  for  you  to  cease  weeping.  He  cannot 
go  away  so  long  as  you  call  his  name.  He  sees  you. 
He  is  unhappy- because  you  are  so  sad.  His  mother 
is  waiting  to  show  him  to  the  spirit-land.  Let  the 
man  of  the  glad  heart  go  now,  and  he  will  come  again 
and  help  you  watch  over  his  little  children." 

Tell  me  not  that  God  has  given  to  any  race  all  the 
tenderness  of  heart  and  nobility  of  soul.  Tell  me 
not  that  the  Indian  is  an  incorrigible,  blood-seeking 
savage,  devoid  of  God-like  attributes,  or  that  the 
•white  man  with  a  Christian  civilization  holds  a  patent 


WAITING  SPIRITS  OF  THE  DEAD. 

right  to  all  the  grandness  and  goodness  of  which 
humanity  is  capable.  Were  I  an  outcast  broken  in 
health,  wounded  in  spirit,  bankrupt  in  earthly  goods, 
friendless,  helpless,  hopeless,  and  alone  in  the  world, 
I  would  as  soon,  oh !  sooner,  expect  to  find  a  welcome 
in  the  humble  lat-che  of  the  red-man,  in  the  wilds  of 
the  West,  than  in  the  palaces  of  plenty,  where  pride 
tramples  upon  the  heart-broken  and  poverty-stricken. 
I  should  expect  to  find  sympathy  and  soothing  words 
for  my  wounded  spirit,  friendship  so  disinterested 
that  it  did  not  boast  of  its  sacrifice. 

I  should  expect  to  have  moccasins  put  upon  my 
feet,  my  wants  supplied,  to  be  nursed  and  cared  for 
in  a  way  so  simple  and  unpretentious,  that  it  would 
not  chill  my  bones  because  of  the  giving  and  doing. 
Religious  consolation  I  might  find,  coming  from  God, 
upon  the  supplication  of  the  Indian  medicine-man, 
not  perhaps  made  in  rounded  phrase  and  well-polished 
elocution,  but  offered  in  simple  earnest  prayer  which 
none  but  God  would  hear. 

If  I  then  betrayed  my  benefactor's  confidence ;  if 
I  robbed  him  of  his  goods  or  brought  dishonor  upon 
his  household,  I  should  expect  that  he  would  execute 
the  law  upon  me.  Then  over  my  justly  mangled 
body,  my  country  and  my  race  would  vow  revenge, 
and  to  make  good  the  vow,  an  army  of  men  would 
overrun  the  lands  of  my  benefactor,  lay  his  home  in 
ashes,  murder  the  very  women  who  had  made  the 
moccasins  for  my  feet,  and  carrying  their  long  hair 
in  triumph  upon  the  points  of  their  bayonets,  would 
make  him  who  was  a  confiding,  peace-loving  God 
fearing  man,  a  very  demon,  a  more  than  savage,  a 


152  WAITING  SPIRITS  OF  THE  DEAD. 

human  ghoul,  until  even  his  name  would  become  syno 
nym  for  merciless  slaughter ;  until  the  world  should 
shrink  at  its  mention,  and  exult  over  his  death  and 
the  extermination  of  his  race. 

There,  my  dear  countrymen,  is  a  photograph,  true 
to  the  life  of  many  a  scene  along  the  border-line. 
Are  you  proud  of  the  picture  ?  If  you  impeach  its 
fidelity  to  ten  thousand  negatives  taken  by  the  record 
ing  angels  of  God,  then  summon  from  the  plains  and 
mountains  every  credible  witness.  Let  them  testify. 
Summon  from  beneath  your  busy  feet  the  bones  of 
the  dead,  and  call  back  the  spirits  which  once  warmed 
the  very  soil  from  whence  you  reap  your  bread,  and 
let  them  testify.  If  you  are  doubtful  still,  call  upon 
God  to  open  the  heavens  that  you  may  read  the  record 
there. 


CHAPTEE  XXI. 

EXPENSIVE   EXPERIMENTS. 

THE  HUMANE  POLICY  ON  TRIAL — THE  TRANSFORMATION — THE  CLOUD 
ROLLED  BACK — THE  THREE  APPEALS — RESULT  OF  CARELESS  WORDS 
— WHO  IS  TO  BLAME  FOR  THE  MODOC  WAR  ? 

WHEN  General  Grant  became  President  of  the 
United  States,  the  friends  of  humanity  watched  with 
anxiety  for  his  proclamation  in  regard  to  the  wards  of 
the  government.  He  lifted  the  cloud  by  declaring  in 
favor  of  a  "  more  humane  policy ;  one  looking  towards 
the  civilization  and  Christianization  of  the  Indians." 
From  the  hour  of  his  first  inauguration  to  the  present, 
he  has  been  beset  with  schemes  and  plans.  In  his 
anxiety  to  do  justice  to  the  Indian,  he  has  listened  to 
various  petitions.  First,  it  was  claimed  that  the  mili 
tary  department  was  best  qualified  for  the  work, 
because  the  American  army-officer  is  supposed  to  be 
a  peace-maker.  A  large  army  was  in  organization. 
Hundreds  of  officers  were  worthy  of  continued  sup 
port.  Provision  must  be  made  for  these  gallant 
leaders.  Giving  the  military  department  the  control 
of  the  Indians  would  make  provision  for  a  few  hund 
red  of  them. 

The  gratitude  of  the  nation  was  in  active  exercise, 
7*  153 


154:  EYPENSIVE  EXPERIMENTS. 

and  yet  it  was  alive  to  the  necessity  for  economy.  A 
reduction  of  the  army  was  inevitable.  The  proposi 
tion  to  place  army-officers  in  charge  of  Indian  agencies 
was  urged. 

President  Grant's  declaration  of  a  "  humane  pol 
icy  "  had  caught  the  eyes  and  warmed  the  hearts  of 
the  followers  of  Penn.  Coming  to  the  capitol  under 
broad-brim  and  straight  coat,  they  asked  for  the  care 
of  the  Indian.  They  urged  the  success  of  "the 
Friends "  with  them.  Their  suggestions  were  in 
liarmony  with  the  "  humane  policy."  To  an  outsider 
it  would  appear  as  though,  to  satisfy  the  demands  of 
the  war  people,  and  also  recognize  the  peace  policy, 
the  President  determined  to  give  each  a  trial.  The 
wards  of  the  nation  were  to  be  the  material  upon 
which  an  experiment  was  to  be  made  with  the  two 
policies,  one  of  them  represented  by  the  heroes  of 
battle,  the  other  by  the  friends  of  peace.  One  went 
to  the  work  fresh  from  fields  of  carnage,  covered  with 
glory  won  at  the  cannon's  mouth.  The  other  from 
the  meeting-houses  of  the  Friends,  singing  beneath 
the  shadows  of  their  broad  hats,  "  Peace  on  earth  and 
good  will  to  men." 

Generalities  are  for  demagogues,  where  no  respon 
sibility  can  be  secured.  The  convincing  evidence 
before  a  jury  is  that  which  comes  directly  to  the  point, 
and  cannot  be  impeached.  It  would  be  easy  labor  to 
gather  up  from  written  statements  and  reports  statis 
tics  on  this  subject,  sufficient  to  fill  volumes.  Such 
is  not  my  purpose,  but  rather  to  deal  in  plain  facts 
that  can  be  substantiated.  "  The  military  policy " 
and  the  "  Quaker  policy  "  were  put  on  trial  in  May 


EXPENSIVE  EXPERIMENTS.  155 

of  1869.    Let  them  be  adjudged  by  the  record  each 
has  made. 

Klamath  Indian  agency  (Oregon)  was  at  that  time 
under  the  management  of  Lindsey  Applegate,  an  old 
pioneer,  who  had  been  on  the  frontier  for  thirty  years. 
He  thoroughly  understood  Indian  character,  habits, 
customs,  and  peculiarities.  He  was  in  every  way 
qualified  for  the  position,  being  strictly  temperate  iii 
his  personal  habits  and  moral  in  his  character.  He 
had  assumed  the  control  of  this  agency  soon  after  the 
treaty  was  made  under  which  it  had  been  established, 
in  1864.  The  Indians  were  then  long-haired,  wild 
men  and  women.  They  were  pure  in  their  lives,  in 
a  moral  point  of  view.  Applegate  devoted  his  time 
to  his  charge,  calling  his  own  sons,  three  in  number^ 
to  his  assistance.  These  young  men  were  worthy 
sons  of  good  parentage.  The  wilderness  was  broken. 
Long  lines  of  rail  fence  rose  by  brown-skinned  hands, 
at  the  command  of  white  men's  brains.  The  ca-mas 
flowers  gave  way  to  waving  maize  and  blooming  bar 
ley.  The  wild  race-course  became  the  highway  to 
church  and  school.  The  deer-skin  robes  dropped  from 
warrior  forms,  and  citizen  costumes  kept  away  the 
chilling  cold.  Houses  sprang  upon  the  ruins  of  fall 
ing  latch-es.  Paints  and  feathers  were  thrown  away, 
and  brighter  faces  grew  beside  the  cabin  windows. 
The  old  council-fires  went  down,  and  on  the  embers 
civil  law  in  majesty  arose.  The  darkness  rolled  back 
from  Klamath  land,  and  the  native  came  seeking  light 
of  his  guardian.  Hereditary  right  to  rule  yielded  to 
the  will  of  the  people's  heart  in  fair  election  shown. 
The  old  trails  were  turned  into  roadways  by  rolling 


156  EXPENSIVE  EXPERIMENTS. 

wheels  and  civil  commerce.  A  new  day  dawned,  and 
with  long-drawn  breath  the  sachems  gave  up  the  old 
laws  for  new,  and  began  afresh  the  race  of  life.  Such 
is  but  a  fair  picture  of  Klamath  reservation  when  the 
two  policies  were  u  put  on  trial." 

Previous  to  1869,  Fort  Klamath  had  been  under 
command  of  army -officers,  who  were  indifferent  to 
the  agent's  protestations  against  interference  with  his 
people.  Already  there  were  evidences  of  shameful 
civilization  through  soldiers'  agency,  among  the  Kla. 
math  children.  Some*  of  the  mothers,  with  unblushing 
pride,  claiming  that  their  half-breeds  were  entitled  to 
fatherly  protection  by  the  officers  of  the  fort. 

The  United  States'  army  is  sometimes  disgraced  by 
bad  men  in  high  office.  These  cases  are  exceptions, 
and  Fort  Klamath  was  unfortunate  in  being  some 
times  under  command  of  officers  who  dishonored  the 
uniform  they  wore,  by  associating  with  Indian  women 
of  ill-fame.  The  policies  were  put  on  trial  just  at  a 
time  when  Agent  Applegate  was  rejoicing  that  the 
accomplished  Christian  soldier,  Captain  A.  C.  Good- 
ale,  had  been  placed  in  command  at  Fort  Klamath, 
because  he  was  assured  that  in  him  he  would  find  a 
co-laborer  in  his  efforts  to  protect  the  Indians  from 
outrage. 

A  young  man  who  had  won  honorable  promotion 
in  the  Rebellion,  and  wore  a  Captain's  shoulder-straps, 
presented  an  order  for  Klamath  Agency.  Applegate 
had  no  appeal.  His  people  had  none.  They  pro 
tested  against  the  change,  but  the  protest  was 
unheeded. 

The  old  pioneer  parted  with  the  Indians  as  a  father 


EXPENSIVE  EXPERIMENTS.  157 

would  with  his  children.  The  Indians  were  de 
pressed  ;  they  felt  the  "  dark  cloud  coming  over  them 
again."  The  soldier  tyee  (agent)  assumed  mechanical 
command.  He  had  no  heart  for  the  Indian.  He  was 
liable  to  be  ordered  away  in  a  week  or  a  month.  He 
sought  to  acquit  himself  only  as  an  automaton  in  the 
hands  of  the  military  engineer  at  head-quarters.  Why 
should  he  do  more?  The  position  came  to  him  un 
sought.  He  knew  nothing  of  Indian  character;  he 
did  not  care  to  know.  That  he  performed  his  duty 
honestly  in  the  financial  management  of  the  agency, 
has  not  been  questioned.  That  he  felt  the  contempt 
for  the  Indian  so  nearly  universal  among  officers  of 
the  army,  is  certainly  true. 

The  Modoc  Chief,  Captain  Jack,  belonged  by  treaty, 
to  this  reservation.  In  1865  he  left  it,  because  of  the 
refusal  of  Superintendent  Iluntington  to  recognize 
him  as  a  chief,  in  accordance  with  the  terms  of  the 
treaty.  Late  in  December,  1869,  he  was  restored  to 
Klamath  Reservation,  and  a  home  allotted  him.  This 
was  done  by  the  consent  of  all  parties  interested.  He 
accepted  it  under  the  promise  of  protection  against 
the  stronger  bands.  He  was  formally  placed  in  charge 
of  the  "soldier-agent"  in  January,  1870,  and  imme 
diately  began  making  substantial  improvements,  look 
ing  to  permanent  settlement.  A  band  of  Link  River 
Indians  living  also  upon  the  reservation  became 
envious  of  his  success,  and  taunted  his  men  into 
madness.  Captain  Jack  appealed  to  the  soldier-agent 
for  protection.  He  was  sent  away  with  a  proposition 
to  "  try  another  place."  This  he  accepted  for  the  sake 
of  peace,  at  the  sacrifice  of  his  improvements.  Again 


158  EXPENSIVE  EXPERIMENTS. 

he  went  to  work.  Again  lie  was  annoyed,  by  the 
Klamaths  claiming  the  land. 

He  appealed  a  second  time  to  the  agent,  and  was 
offered  "  another  place."  It  is  almost  incredible,  in 
view  of  his  subsequent  record,  that  Captain  Jack 
entertained  this  proposition  to  try  "  still  another 
place,"  but  it  is  in  evidence  that  he  spent  two  days 
seeking  for  some  unclaimed  spot,  and  finding  none, 
he  appealed  for  the  third  time  to  the  soldier-agent. 
This  time  he  was  met  with  a  command  forbidding 
him  to  come  into  the  presence  of  "  the  agent,"  and 
insultingly  informed  that  if  he  "  came  again,  he  would 
he  put  where  he  would  not  cost  the  government  any 
more  trouble." 

With  this  threat  ringing  in  his  ears,  he  returned  to 
his  camp,  collected  his  people,  recounted  the  treat 
ment  hejiad  received  at  the  hands  of  the  agent  and 
Indians,  and  submitted  a  proposition  to  his  band  to 
leave  the  reservation.  The  proposition  was  thor 
oughly  discussed.  Even  the  coming  future,  full  of 
probabilities  of  blood,  was  held  up  before  the  coun 
cil.  They  did  not  act  hastily ;  they  were  deliberate. 
They  looked  the  future  full  in  the  face.  They  were 
anxious  for  peace.  They  could  not  feel  secure  in  their 
labors  without  the  protecting  care  of  the  agent.  This 
had  been  denied  them.  In  full  appreciation  of  the 
responsibility,  they  assumed  it,  with  pledges  to  stand 
by  their  chief  to  the  end,  and  the  entire  band  left  Kla- 
math  reservation  forever. 

Let  justice  be  done  to  every  man  according  to  his 
own  deserts.  Hence  it  is  right  to  say  that  the  impo 
sitions  and  taunts  of  the  Klamath  Indians  upon  the 


EXPENSIVE  EXPERIMENTS.  159 

Modocs  were  not  countenanced  by  their  chiefs.  But 
they  were  in  transit  from  the  old  to  the  new  order  of 
things.  While  the  old  law  gave  almost  absolute  power 
to  the  chiefs,  the  new  law  made  them  only  executors 
of  the  popular  will.  Under  the  old  law,  the  Klamath 
Chief  could  and  would  have  prevented  any  inter 
ference  with  the  Modocs.  Under  the  new  law,  he 
was  in  that  chaotic  state  incident  to  forming  civilized 
men  out  of  crude  material.  Hence,  unsupported  by 

jraei*tjtWtt4-    I*A~ » 

his  agent  he  was  powerless. 


CHAPTER  XXII. 

CHURCH,  STATE,  AND   ARMY. 

WHAT  HAS  BEEN  DONE — BUILDING  FALSE  HOPES — RESULTS  OF  ONE 
CHANGE — WHO  IS  RESPONSIBLE  FOR  IT — THE  PROPOSITION  TO 
TRANSFER  THE  INDIANS  TO  THE  MILITARY  DEPARTMENT — SOLICI 
TUDE  OF  AGENTS  AND  INDIANS. 

FOB  the  purposes  of  this  chapter  it  is  sufficient  to 
say  that  the  Modoc  Chief  refused  to  return  to  Klamath 
upon  the  demand  made  by  Superintendent  Odeneal, 
in  November,  1872.*  The  military  at  Fort  Klamath, 
who  had  been  waiting  for  eight  years,  at  an  enormous 
expense,  for  "  something  to  do,"  were  called  out,  and 
the  result  was  the  battle  of  Lost  River,  November 
30th,  1872. 

Now,  I  submit  that  had  Agent  Applegate  remained 
in  charge  of  Klamath  Agency,  or  had  he  been  relieved 
by  a  man  wearing  a  "  broad-brim,"  or  any  other  rep 
resentative  of  the  peace  policy,  Captain  Jack  would 
have  been  protected,  instead  of  insulted,  and  would 
have  remained,  and  no  war  would  ever  have  occurred 
between  him  and  the  government.  This  is  the  opin 
ion  of  every  well-informed  man  in  the  Modoc  country. 

*  For  a  full  and  unabridged  history  of  subsequent  events  culmi. 
nating  in  the  Modoc  war,  the  reader  is  respectfully  referred  to 
"The  Wigwam  and  War-path." 

160 


O    re    :T 

5S.3 


•-.a 


CHURCH,  STATE,  AND  ARMY.  161 

Another  declaration  is  made  with  emphasis,  i.  e., 
"That  had  no  soldiers  been  employed  to  forcibly 
return  him  in  1872,  no  war  would  have  ensued." 

Again,  had  not  the  soldiers  of  the  army  captured 
horses  belonging  to  the  Modocs,  in  violation  of  the 
armistice  established  by  the  Peace  Commissioners,  in 
March,  1873,  the  mission  would  have  been  successful ; 
and,  again,  had  the  captured  horses  been  returned 
upon  the  demand  of  Captain  Jack,  and  the  army 
remained  as  stationed  at  the  beginning  of  the  peace 
negotiation,  or  had  it  beon  withdrawn,  as  it  should 
have  been,  no  treachery  would  have  been  copied  from 
the  white  man,  and  no  assassination  would  have 
shocked  the  moral  sense  of  mankind. 

The  case  is  plain :  it  needs  no  comment.  There 
stand  the  stubborn  facts.  They  will  not  down  at  the 
bidding  of  national  or  personal  pride,  nor  to  save  the 
feelings  of  any  man,  or  set  of  men.  The  sad  sequel 
to  the  removal  of  a  peace  man  to  make  a  place  for  an 
army-officer,  marks  one  of  the  darkest  pages  of  our 
history  as  a  nation. 

I  do  not  believe  that  the  Quaker  is  the  only  worthy 
representative  of  peace.  Neither  did  President  Grant 
think  so.  The  Congress  of  1870  passed  a  law  pro 
hibiting  officers  of  the  United  States'  Army  from 
holding  civil  positions.  The  President  tendered  to 
other  church  organizations  the  privilege  of  nominating 
officers  for  the  several  agencies  not  already  given  to 
the  Friends.  The  army-officers  were  withdrawn,  and 
in  their  stead  were  sent  men  selected  by  the  churches. 
A  new  order  of  things  began  on  every  Indian  agency. 
No  soldier  with  musket  walked  the  rounds  with 


162  CHURCH,  STATE,  AND  ARMY. 

salutations,  presenting  polished  instruments  of  death, 
continually  reminding  the  Indian  of  his  captivity, 
and  forbidding  his  approach  to  his  pretended  pro 
tector.  No  more  blasphemous  mule-drivers  herding 
free-born  captives,  teaching  them  the  vices  of  the 
soldier.  "  No  more  the  midnight  bacchanalian  song 
mingled  with  the  wild  devotion  of  the  medicine-man. 
No  more  did  the  army-wagon  carry  to  the  Indian 
Agencies,  the  mysterious  barrel  of  "  fire-water."  No 
more  were  the  fairest  Indian  maidens  installed  as 
mistresses  in  the  agent's  quarters.  This  picture  is  not 
intended  to  convey  the  idea  that  all  army-officers 
were  such  as  it  represents ;  but  that  it  does  portray 
more  than  one  Indian  Agency  even  in  Oregon,  is  the 
meaning.  There  were  officers  who  reflected  credit 
on  the  army  and  the  nation.  Major  Boyle,  U.  S.  A., 
Captain  W.  "W.  Mitchel,  U.  S.  A.,  at  Umatilla  and 
Warm  Springs  Agencies,  entered  upon  their  work 
with  Christian  zeal,  and  performed  their  duty  faith 
fully,  as  I  believe ;  but  within  my  own  knowledge 
they  were  rather  exceptions  to  the  rule.  That  there 
were  others  who  did  well  and  honorably,  I  doubt  not, 
hence  I  qualify  my  remarks  by  making  such  exception 
because  it  is  right  to  do  so.  I  speak  of  army-officers 
coming  under  my  own  observation.  When  the  war 
men  were  recalled  and  the  peace  men  filled  the 
vacancies,  the  change  began  by  establishing  "  a  day 
of  rest,"  religious  truths,  Sunday-schools,  and  day- 
schools.  The  whisky-drinking  mule-drivers  gave  way 
to  sober,  moral  teamsters,  the  uniformed  farmer  to 
the  plain  husbandman,  who  came  to  the  work  from 
conviction  of  duty. 


CHURCH,  STATE,  AND  ARMY.  163 

The  angry  mechanics  no  longer  shove  the  inquiring 
native  from  the  workshop  lest  he  should  spoil  the 
implements  bought  with  his  own  money.  The  songs 
of  praise  rose  now  where  drunken  revelry  once 
reigned.  The  Indian  chief  became  the  agent's  guest, 
and  in  religious  devotion  his  brother  too,  The  sad, 
anxious  faces  of  the  old  men  began  to  brighten,  the 
lone  warriors,  wrapped  in  a  blanket,  sitting  in  gloomy, 
sullen,  silence,  counting  once  the  stately  steps  of 
officers,  became  a  willing  learner,  his  heart  opened 
and  seeds  of  hope  and  comfort  dropped  into  the 
warming  soul,  the  musket  was  allowed  to  rust,  the 
bow  forgot  its  bend,  the  arrows,  lay  in  broken  frag 
ments,  wild  sports  were  supplanted  by  the  primer  and 
chart,  new  aspirations  everywhere  gave  token  that  a 
new  ambition  filled  every  heart,'  maidens  forgot  to 
paint  and  learned  from  the  agent's  wife  the  curious 
art  of  living  with  higher  aims  than  to  be  mere  beasts 
of  burden. 

Christian  sympathy  bound  the  white  and  red  in 
harmony  complete.  The  warrior,  man  and  maiden, 
taught  by  example,  moved  to  newer  tunes,  with  steady 
step,  towards  the  opening  hour,  when  they  might 
boast  of  better  homes.  Where  distrust  alone  had 
been,  confidence  became  a  living  thing.  The  cloud 
rolled  off,  and  sunburst  followed  angry  storm.  Kindly 
smiles  drew  response  from  every  face,  and  God  was 
pleased  at  the  wonders  wrought  by  human  heart  and 
hand  in  name  of  Peace  and  Love. 

Such  was  the  picture  under  the  "  humane  policy  " 
until  misguided  statesmen  in  Congress  sought  to 
break  the  charm  and  roll  back  again  the  pall  of  death. 


164  CHURCH,  STATE,  AND  ARMY. 

"How  long,  oh  Lord,  how  long,"  shall  these  red 
children  of  the  forest  arid  plain,  be  driven  alternately 
from  hope  to  despair  ?  How  long  shall  they  be  the 
sport  of  thoughtless  statesmen  and  debauched  repre 
sentatives  of  a  nation's  power. 

How  changed  the  scene  in  one  short,  half  year. 
Where  hope  was  springing,  with  tendrils  creeping 
up  to  the  white  man's  plane,  doubt  and  distrust 
revives  in  the  half-whitened  heart.  The  embers  of 
the  old  council-fires  are  fanned  into  a  flame,  and 
dusky  forms  gather  round  them,  filled  with  alarm. 

Shall  the  few  peaceful  years,  under  kind  treatment 
become  a  dream.  Every  day  the  chiefs  come  to 
the  agent's  office  to  inquire  if  honor  and  good  faith 
are  real  things  in  the  white  man's  life ;  or  has  the 
Indian  been  permitted  glimpses  of  better  law,'  only 
that  his  misery  shall  be  doubled  when  the  soldiers 
come  again. 

The  agents  watch  the  wires,  to  know  themselves 
if  God  has  permitted  statesmen  to  snatch  the  red- 
man's  destiny  from  his  friends,  by  placing  him  again 
under  the  military  department  of  tire  government, 
as  proposed  in  the  House  Bill  of  the  "  Centennial 
Congress,"  to  know  whether  they  shall  be  compelled 
at  the  command  of  church  and  state,  to  part  with 
those  who  have  become  as  confiding  children,  and  in 
sorrow  leave  them  to  new  teachers  schooled  in  the 
art  of  war. 

Arguments  were  found  against  the  "  humane  plan  " 
of  treating  our  Indian  tribes.  The  argument  may 
be  well  sustained  in  point  of  facts  in  rare  cases. 
Corruption  and  fraud  may  be  sometimes  found  beneath 


CHURCH,  STATE,  AND  ARMY.  165 

lips  which  do  reverence  to  God.  The  churches  have 
doubtless  made  mistakes.  Unworthy  men,  superan 
nuated  old  imbeciles,  and  even  incompetent  honest 
men,  may  have  beeji  appointed  to  agencies,  supplant 
ing  worthy  efficient  men,  who  were  not  members  of 
any  church,  or  who  were  not  in  fellowship  with  any 
particular  religious  organization.  Great  hardship  has 
been  put  upon  both  agents  and  Indians  in  such  cases. 
There  are  undeniable  facts,  but  did  not  the  same  and 
even  more  mistakes  occur  under  the  civil  service  plan, 
when  agents  were  appointed  as  a  reward  for  political 
services  in  electing  men  to  power.  Are  the  profes 
sional  politicians  more  honest  than  the  men  selected 
by  religious  organization  ?  Is  it  evidence  of  venality 
for  a  man  to  belong  to  such  societies?  Again,  has 
the  record  of  the  army  been  entirely  clear  of  fraud  ? 
What  assurance  has  the  Indian  or  his  friends,  that 
they  will  be  more  honestly  dealt  with?  Has  the 
army-officer  when  held  to  the  same  accountability  as 
the  citizen  by  investigating  committees,  been  found 
above  reproach?  Is  it  true  that  the  only  way  to 
insure  honest,  upright  men,  is  to  educate  them  at 
government  expense?  To  teach  them  the  art  of  de 
struction,  only  that  they  may  perform  duty  as  mes 
sengers  of  peace  and  love  to  a  people  whom  some  of 
our  greatest  generals  proclaim  unworthy  of  respect, 
and  whom  to  murder  by  wholesale,  entitles  the  slayers 
to  higher  rank  and  better  pay ;  for  instance,  the 
Piegan,  the  Chivington,  or  Camp  Grant  massacres. 

There  are  reliable,  efficient,  noble,  God-like  men 
in  every  department  of  life.  These  virtues  are  not 
confined  to  church,  or  state,  or  army  ;  they  belong  to 


166  CHURCH,  STATE,  AND  ARMY. 

the  humaii  family  without  regard  to  race,  color,  sex, 
or  condition  of  civilization.  Let  it  not  be  said  of  this 
nation  at  the  close  of  its  first  century,  that  honest 
men  can  be  found  only  in  warriors'  ranks,  that  civilian 
and  churchman  must  yield  the  labors  of  peace,  love, 
justice,  and  humanity,  to  those  educated  to  carry  fire 
and  sword  into  the  wilderness,  for  the  destruction  and 
extermination  of  a  race  whose  crimes  have  been  fol 
lowing  the  example  of  our  fathers,  in  resenting  the 
arbitrary  abuse  of  exultant  power. 

The  solution  of  the  Indian  problem  will  be  found 
whenever  a  policy  founded  upon  justice  shall  be 
inaugurated,  entrusted  to  a  separate  department  of 
the  government,  free  from  political  or  army  interfer 
ence,  executed  by  men  selected  on  account  of  fitness, 
who  shall  be  exempt  from  the  accursed  political 
dogma  "  that  to  the  victor  belongs  the  spoils,"  held  to 
strictest  accountability,  and  subject  to  removal  only 
by  impeachment.  When  this  is  done  so  that  it  cannot 
be  undone,  and  the  officers  of  the  department  are 
clothed  with  power  to  protect  the  Indian  under  the 
civil  law  of  the  land,  and  the  barriers  to  the  citizen 
ship  of  the  Indian  are  removed,  and  he  stands  upon 
the  same  plane  with  every  other  man,  alike  responsi 
ble  to  law,  and  equally  entitled  to  its  protection,  then, 
and  not  until  then,  may  we  hope  for  peace  with  our 
native  tribes.  When  the  army  of  the  United  States 
shall  become  what  it  ought  ever  to  be,  the  executive 
servant  of  the  people,  called  into  requisition  only 
when  humane  measures  have  failed,  then  it  may  fulfil 
its  mission — never  as  a  humane  civilizing  power. 


APPENDIX. 


A  Member  of  Congress  on  being  questioned  by  one  of  the  friends 
of  the  Indian  about  his  vote  upon  the  passage  of  the  bill  transfer 
ring  the  Indians  to  the  military  department,  replied,  "  I  was  out 
when  the  bill  came  upon  its  final  passage,  and  did  not  vote,  but 
would  have  voted  for  it  had  I  been  present,  because  I  could  not 
see  the  use  of  supporting  the  agents  out  there,  and  keeping  a  stand, 
ing  army  to  protect  them.  That's  just  the  reason  why  that  bill 
passed."  Those  who  demand  that  justice  be  done  the  Indian,  and 
are  jealous  of  the  honor  of  their  country,  are  respectfully  referred 
to  the  reports  of  commissions  and  committees  for  the  last  few  years 
for  information.  They  are  worthy  of  perusal.  The  following  ex 
tract  is  from  the  report  of  J.  W.  Daniels,  United  States'  Indian 
Agent  to  the  Sioux : 

"I  would  respectfully  state  that  a  system  of  police  was  organized  by  my 
request.  Twenty-five  men  were  selected  by  the  chief  and  his  counsellors,  who 
were  appointed  by  my  approval.  They  were  to  perform  the  duties  of  police 
among  the  whites,  besides  they  were  not  to  allow  any  liquor,  by  Indian  or 
white,  to  come  upon  the  Reservation ;  and  whenever  found  on  their  land,  to 
destroy  or  bring  it  to  the  Agency  to  be  condemned.  I  found  these  men  willing 
under  all  circumstances  to  perform  any  duties  required,  and  in  my  opinion 
fully  as  efficient  as  twice  their  number  of  United  States'  soldiers. 

"  Until  this  police  force  was  organized,  hostile  parties  from  the  Missouri 
used  to  be  raiding  on  the  frontier,  and  running  off  horses  under  the  guns  of  the 
fort ;  while  since  then  they  have  not  been  seen  or  heard  of.  The  duties  these 
men  perform  do  not  interfere  with  their  farming.  They  take  a  pride  in  it,  as 
the  system  is  a  part  of  one  that  existed  in  their  tribal  state,  when  the  chief 
had  braves ;  only  now  they  are  used  to  keep  peace,  and  advance  civilization, 
instead  of  going  on  war- parties  and  taking  scalps. 

"I  had  this  police-force  for  two  years,  and  during  that  time  no  drunkenness 
was  seen  on  the  Reservation.    There  was  no  disturbance  or  trouble  of  any 
kind ;  and  when  liquor  was  taken  from  white  or  Indian,  it  was  immediately 
brought  to  the  Agency  and  destroyed.    They  were  kind,  firm,  and  decided. 
Yours,  etc.,         J.  W.  DANIELS,  U.  S.  Indian  Agent." 


168  APPENDIX. 

Extract  from  the  Annual  Report  of  the  Commissioner 
of  Indian  Affairs,  for  the  year  1868. 

************ 

3d.  Our  true  policy  towards  the  Indian  tribes  is  peace,  and  the  proposed 
transfer  is  tantamount,  in  my  judgment,  to  perpetual  war. 

4th.  Military  management  of  Indian  affairs  has  been  tried  for  seventeen 
years  and  has  proved  a  failure,  and  must,  in  my  judgment,  in  the  very  nature 
of  things,  always  prove  a  failure. 

5th.  It  is  inhuman  and  un-Christian,  in  my  opinion,  leaving  the  question  of 
economy  out  of  view,  to  destroy  a  whole  race  by  such  demoralization  and 
disease,  as  military  government  is  sure  to  entail  upon  our  tribes. 

6th.  The  conduct  of  Indian  affairs  is,  in  my  judgment,  incompatible  with 
the  nature  and  objects  of  the  Military  Department. 

7th.  The  transfer  to  the  War-Office  will  be  offensive  to  the  Indians,  and  in 
the  same  proportion  injurious  to  the  whites. 

8th.  In  the  report  of  the  7th  of  January  last,  the  Peace  Commission,  after 
full  examination  of  the  whole  question,  unanimously  recommended  that  In 
dian  affairs  should  be  placed,  not  in  the  War  Office,  but  upon  the  footing  of  an 
independent  department  or  bureau. 

9th.  The  methods  of  military  management  are  utterly  irreconcilable  with 
the  relation  of  guardian  and  ward. 

10th.  The  transfer,  in  my  opinion,  will  entail  upon  the  Treasury  a  large 
increase  of  annual  expenditure. 

llth.  The  presence  in  peaceful  times  of  a  large  military  establishment  in  a 
republic  always  endangers  the  supremacy  of  civil  authority,  and  the  liberties 
of  the  people. 

OUGHT  NOT  THE  BUREAU  TO  BE  ERECTED  INTO  AN  INDEPENDENT  DEPART 
MENT  ? 


